BX 7734 

Copy 2 



LIBRARY OF CONGRESS 



019 566 779 2 



I LIBRARY OF CONGRESS. I 





f UNITED STATES OP AMERICA, f 




V AA.n, 



WORD IN SEASON 



IN B EH ALE OE THE 



MOLY SCRIPTURES? 

'io WHICH IS ADDED, 

A BRIEF JFtEPLY TO THE " OBSERVATIONS" OF 
FRIEND EDWARD COBB. 



BY ASA RAND, 

PASTOR OF THE CONGREGATIONAL CHURCH IN GORHA& » 



Beloved, believe not every spirit, but try the spirits, -whether 
they are of God ; because many false prophets are gone out 
Into the world," 1 john 4, 1 . 



PORTLAND : 
PRINTED BY A. & J. SHIRLEY, 
1818. 



ts3 



INTRODUCTION. 

THE following pages owe their origirrto a conviction that some 
small publication is needed, to establish the authority of the scrip- 
tures against prevailing pretences to new revelations, and that 
particular circumstances seem lately to devolve on me the task 
which I had waited for others to perform. Of the necessity of 
such a publication, I leave every reader to judge from his own 
knowledge of existing opinions in this part of the country. The 
circumstances to which I allude are these. About the commence- 
ment of the year 1817, I published " two Sermons on Christian 
Fellowship in which I objected to many prevailing sentiments 
in several sects of professed Christians, and pointed out the neg- 
lect of the bible and the credit given to supposed new revelations 
as the grand error from which the others in general originate. 
But the subject was not then pursued by any means to the ex- 
tent its importance demands ; and I have frequently been solic- 
ited by judicious friends, to follow up that publication with such 
an one as I now present on the general subject. At length I 
concluded to make the attempt. 

So far as the vindication of my Sermons is concerned, I would 
just observe, I have. thought proper to subjoin to this little work 
a brief Reply to the w Observations 1 ' of Friend Cobb ; the only 
publication that has, to my knowledge, appeared in answer to 
them. I now judge such a reply to be proper, though my first ire- 
pressions were different, Many persons will probably neglect 
searching the scriptures for themselves, and it may be a friendly 
aid to such to present before them scriptural evidence in a con- 
nected forme The first part of this book will therefore contain a 
vindication of my sermons against the objections of the Quakers, 
I still leave the sermons io speak for themselves in regard to all 
other denominations of whom they ventured to speak at all. 
They first appeared indeed under three disadvantages. They 
wanted, (before the public,) a full and explicit statement of my 
awn views of gospel truths ; with which I compared the views of 
others. There was a want of references to authorities, and quo- 
tations from writers, in the different sects. And I did not enter 
fully into argument to substantiate my positions, except in regard 
to the conduct of professing christians in causing divisions. Th$ 
reasons for these deficiences were, that, in preaching, I had n» 
thought of publishing ; and to my constant hearers no statement 
cf my own principles was necessary — they already knew,byhea! 



mg and reading 1 , that most of the principles I imputed to oilier 
were avowed by them, and would not hesitate to believe my dec- 
laration, if I had read or heard what they had not—and little ar- 
gument, as- 1 trusted, was needful to convince them that the doc- 
trines I mentioned were not found in scripture. Besides, to have 
supplied fully all these deficiences, I must have preached at least 
t«n sermons instead of two, and protracted a discussion on which 
I entered at all only from an imperious sense of duty. I was a- 
Ware that it was much more important these additions should be 
made, when i published. But, for reasons then assigned, I would 
not add or diminish a word, but publish as' nearly as I could, 
what I had preached. And if I had made the additions, my 
■pamphlet would have becfems -a ^volume. The sermons brought 
much reproach upon me from various quarters. But of reproach 
I shall not complain, if I can continue in the path of duty, and 
be of the least service to the cause ©f truth. I have ne ver for a 
single hour, regretted either preaching or publishing. My state- 
ment is before the public— so are the books, the preaching, the 
conversation, and the conduct, of the denominations in question. 
-Let the, public judge. So far &§ I um myself concerned, I am not 
anxious for the issue : for whatever opinions men may form, 
H yet surely my judgment is with the Lord, and my work with 
niy God.'' 

I must say a word on the delay of my notice of the " observa- 
tions." It would have appeared sooner, if 4 had not designed to 
publish it with the other part of this volume. I waited some 
time in expectation of a further answer to my Sermons, which was 
said to be intended at New- York. My engagements leave me 
but little time for such a concern. And after I had begun to 
wrii,e, an afflictive dispensation of Providence obliged me to sus- 
pend entirely all attention' to the subject for several months. I 1 
have lately resumed' it, and at length brought it ' to a close. I t 
trust the Searcher of hearts has seen no bitterness of spirit in my 
heart, and that the reader will not find it in my pages. I am far 
from delighting in controversy ; nor would I engage in it, even 
in the mildest form, but from the same motives which so frequent- 
ly impelled the Apostle of the Gentiles, the vindication ©f the 
truth, the glo^y of Christ, the establishment of believers, and the 
salvation of sinners. A. R* 

ijorhmn^ October 23, 181B, _ 



TABLE OF CONTENTS. 



PART L 

A Vindication of " Two Sermons on Christian Fellowship, 5 ' 
in reply to the " Observations" of Edward Cobb, 

Chap. 1. Miscellaneous remarks on the observations. 

Chap. 2. Of some things deemed worthy of approbation and 
imitation in the Society of Friends. 

Chap. 3. Of those institutions which the Friends reject. 

Chap. 4. Of the statements in the Sermons which Friend 
Cobb denies. 

Chap. 5. A general View of the Quaker system of religion. 
Chap. 6. A concluding Address to the Friends. 

PART IL 

A Vindication of the holy Scriptures, as the sufficient and 
only guide. 

Chap. 1. On the existing necessity for this work. The point 
at issue clearly stated. 

Chap. 2. Whether the scriptures are " the Word of God." 

Chap. 3. Examination of the arguments usually adduced t%> 
prove that the scriptures are not a sufficient guide, and that 
inspiration yet continues. 

Chap. 4, What is sufficient evidence that a man is inspired— 
to satisfy himself— to convince others — and to accredit his 
message with succeeding generations ? The sacred wri- 
ters have this evidence. 

Chap. 5. No evidence from scripture that inspiration is to 
be expected in the present or any subsequent age. 

Chap. 6. Additional reasons why we should not look for in- 
spiration. 

Chap. 7. Some pretended revelations examined. 

Chap. 8. The state of the heathen evinces, that inspiration 

does not with them supply the want of the scxiptwrm* 
Ohap. 9« Conclusion, 
A3 



PART L 

A VINDICATION OF " TW0 SERMONS ON CHRISTIAN FELLOW- 
SHIP," SO FAR, AS THEY RELATE TO FRIENDS, OR QUAKERS J 
'^N REPLY TO THE u OBSERVATIONS" OE FRIEND E»WARB 
~X>OBB, 

CHAP. L 

MISCELLANEOUS REMARKS ON THE " OBSERVATIONS . 5 ? 

(JNDER this head I shall notice several things, which will 
Hot separately require whole chapters. 

Friend Cobb views me as one " disposed to meddle with 
hose who are desirous, as much as in them lies, to live peace- 
ably with all men he can see no cause for my mention- 
ing the Friends among others in my Sermons. — Doubtless any 
member of any other society, if he had replied to my pam- 
phlet, would have exempted his brethren in the same man- 
Tier. And I would only reply that I had precisely the same 
reasons for mentioning the Friends, that I had for mentioning 
'he other societies ; viz. that I considered some of their prin- 
ciples as essentially erroneous., and knew that the people 
among whom I labor were exposed to them. If Friend Cobb 
had known what pains his brethren in this town had taken to 
Introduce their preachers and principles among the people 
who attend on my ministry, 1 am persuaded he would not 
have made the above remark. I feel strongly tempted to 
state some facts cn this subject. But I forbear ; for I would 
not, even in my own vindication as a minister of Christ, state 
any thing to the disadvantage of others, farther than appears 
fully necessary ; and I would not in tktis connection bring 
my thing to view, which might prevent Friends^ or others 



i 



■' i! whO' may read these pages, from looking at principles with 
calm and unprejudiced minds.— I trust therefore this gener 
al statement of ray reasons for having noticed that society, 
will be sufficient ; persuaded as I am, that it will not be said 
I have ever u meddled" with those who reside in this town* 
to interrupt their harmony, to inculcate my principles on 
them, or draw away their members or children from their 
faith or practice ; and believing as I do, that the public will 
perceive this only instance of my meddling which can be 
produced, was intended, not to injure them* but to vindicate 
a course I ha^e conscientiously adopted not to have fellow- 
ship with them in what I believe to be against scripture. 

I had said, " they deny most of the doctrines of the gos- 
pel." Fr.C [Friend Cobb] says <c this is a great charge,; 
but 'there is nothing in it specific." In the Introduction to 
this work I have shown why my Sermons did not contain a 
statement of the doctrines. Yet I know not how he could 
read both of them through attentively, without forming some 
opinion concerning my belief in the doctrines of the gospel. 
However, he correctly supposes L meant the above sentence 
" as a preface to the following charges." He finds V an ev- 
ident contradiction" in the following sentence, viz. " They 
of course deny regeneration, by taking. away all necessity 
for it* With them it is not a renewing by the holy Ghost % 

- Dot a new creation by the grace of God ; but only cherish- 
ing what we have had from our birth. And yet regenera- 
tion with themJs so great a work, that many look for no oth- 
er resurrection." And he attempts to point out the contra- 
diction to his readers. Pages £0, 21. 

I am in the habit of saying, a person denies a doctrine^ 
when he denies ihe thing meant, though he may use the word 
by which it is commonly expressed, I -well knew that the 
Friends talk of regeneration .; but I also knew that they 
mean 'by it a growth in grace, or the " increase and opera, 
lion of a living principle" which is in all men, and increases 
ia the renewed mm* Whereas the common use of Ihe word 



B 



Vegeneraiidn is to express an idea very different from this, 
It means the renewal of a depraved sinner, who has no living 
or holy principle in him ; the renovation of his heart, his" 
passing from death to life, so that he becomes a 44 new crea- 
ture.*' I used the word in its proper sense in the first part of 
the sentence in question, an^ in their sense of it in the latter 
part ; a practice by no means uncommon, when a word has 
been used in two senses by different persons, and we wish to 
speak of both. Nor do I see that ngy meaning could have 
been doubtful, if this writer had attended to the explanatory 
clause, " with them it is net a renewing, &c." I admitted 
that they believed in some kind of change to which they ap = 
plied the Term regeneration, and explained what they meant 
by it, and what they did not mean ; in .which it clearly ap- 
peared they did not mean what is usually and almost univer- 
tally meant by the word regeneration* Antf that I was cor- 
rect, I need only to refer to the extracts from Fhinps, which 
Fr. C. produces in this very connection. 

Fr. C. has not noticed the concluding words of the above 
extract from my Sermon ; nor has he any where told us 
whether they do, or do not, look for any " other resurrec- 
tion" than that new birth which is sometimes figuratively 
expressed by the term. I can find but very little on this sub- 
ect in Barclay, or any other of their writers. They quote 
a few passages of scripture in relation to it ; but make scarce* 
ly any comments ; though they freely indulge in them on 
other occasions. From their silence, I cannot judge wheth- 
er they understand such passages literally ; or whether, as in 
many other cases, they spiritualize thsm. ! apprehend that 
many of their followers are led from this silence to doubt or 
deny the resurrection of the -body. But as public documents 
will not decide on individual belief, I shall leave the subject 
where their writers leave it, only observing that I trust they 
will all avoid a disbelief of this doctrine, for " if there be 
no resurrection of the dead, then Christ is not risen ; and if 
Christ be not risen, our faith is vain, we are yet in our sins.; 



I 



K) 



they also which have fallen asleep in Christ are perish* 
ed ; and Paul, speaking of two men, says, " who concerning 
the truth have erred, saying, that the resurrection is past al- 
-v ready, and overthrow the faith of some." 

i had said, " their ideas of religion are of a hidden, mys- 
tical, mysterious nature the truth of which assertion I shall 
leave my readers to discover from their writings in general, 
from the extracts which will appear in this work, or even 
from Fr. C's own quotations and remarks. But whether 
the above remark, or any other in my sermons, proves me 
to be a "'natural man," or "grossly ignorant,"" or "under 
the influence of very uncharitable feelings," or that my 
" lips do not preserve truth," is perhaps a question better 
left with the searcher of hearts to determine, than to Fr. C. 
For myself, I had rather receive such language from a stran- 
ger, than bestow it upon a stranger, I had rather bless Fr. C, 
than revile him ; and will only add^ there is One thai judgeth 
him and me. 

My object in writing is rather to search for truth, than at- 
tack an opponent ; to convince, rather than reproach. And 
if Fr. C. and his brethren will read and examine with calm- 
ness, candor, and prayer ; perhaps it may not be in vain, 
however weak my productions may be found. 

I shall take up, in the second part of this book, what was 
contained in the Sermons and' Observations concerning the 
scriptures and new* revelations ; therefore I need not say any 
thing farther here on those subjects, than to entreat the 
Friends to read, and weigh the matter with great delib- 
eration. 

I have been censured for not giving correct views of the 
quaker tenets, from their own writers, as I proposed to do. 
The reader will be able to judge on that point, after he has 
, perused the extracts J shall produce. I certainly intended 
v> to make a correct statement, and had read Barclay's Apol- 
ogy and some others. With a view to the present publica- 
tion, I have sought for as many standard works as I could 
Tonveniently obtain. I solicited the loan of such books from 



II 



a- Friend in this town, and mentioned my object. He readi- 
ly complied with my request, and I here acknowledge my 
obligations to him* 

CHAP. II. 

OP SOME THINGS DEEMED WORTHY OF APPROBATION AND IMITA- 
TION IN THE SOCIETY OF FRIENDS. 

It is very common to approve or censure, to praise cr 
condemn, in the gross. I have rarely met with any writer, 
who does this more extensively, and authoritatively than 
Barclay. But I cannot return evil for evil. Such a practica 
seems to betray a defect both in judgment and charity. If 
we deem it duty to object to principles or practices, or' even 
to protest against them, and separate from those in whom 
they are found ; still I perceive no necessity of imputing ev- 
, ery thing to the worst of motives without evidence, or of de* 
nying to such persons every thing that is good, and accusing 
them of all evil. I trust my Sermons were of a different 
cast. As I am now to speak more at large of the Friends, I 
have no hesitation in adding a few remarks to those I there 
made in theirfavor. I highly approve of . their protest a- 
gainst war, with a siqgle exception. I agree with them that 
$11 offensive wars are unchristian and wicked ; all wars of 
conquest, ambition, and revenge-: and that government 
Should go very far in enduring injuries from other nations. 
I think that defensive war, in case of actual invasion, is jus- 
tifiable. I honor them for their protest against the abomina- 
ble practice of enslaving men > and for their exertions, ia 
connection with others, to effect the. abolition of the, slave trade 
— - I esteem them for their objections to duelling, litigation, 
vain amusements, dissipation, and luxury ; for their veracity ^ 
industry, sobriety, and the general duties of morality. I think 
indeed they carry their notions respecting dress, language* 
and the civilities of life, to an extreme ; and that they have 
stesdless scruples of conscience concerning oaths, and other 



vV 



requirements by the civil magistrate, 1 fear also they artife 
liable to make a self-righteousness of such little things, when 
adopted as essential articles of their religious creed, or as 
evidences of grace. I should object to their system of dis- 
cipline and education, as too austere ; aiming rather to sup* 
'press the natural- passions, than to direct them and subordi- 
nate them to higher principles. I should apprehend then- 
children Avould be overawed to submit to their principles and 
regulations, or, on the other hand, repelled from them and 
from virtue, by the forbidding aspect of the system. With 
soKie exceptions of this kind, I approve many of their princi- 
ples and customs, in their influence on the affairs of this life, 
r If it be asked, how can a tree be evil, wbich bears such fruit? 
I reply, there is a great difference in that goodness which ex- 
tends only to men and the affairs of this world, and that fruit 
which will endure unto everlasting life. Their morality 
seems to be rather the effect of their internal regulations, 
than of their peculiar tenets in religion. Their regulations 
are adapted to small communities ; and (the society being 
of recent origin,) they have as yet observed them with some 
degree of fidelity. In fine, if the civil benefit of mankind 
were the only object, I should be willing the quaker system,, 
with some abatement of its severity, and some improvements, 
should prevail throughout the world. But to make men good 
citizens in this world, and wise unto salvation also, I should 
prefer that the bible should go forth, and the truth as it is in 
Jesus prevail. This would accomplish both objects at once, 
as 44 Godliness is profitable unto all things, having promise of 
the life that now is, and of that which is to come." I would 
not say their religious principles have no effect, in connection 
with their discipline, to make them a sober people ; for un- 
doubtedly they embrace some truths of the bible ; and even 
a distorted system of religion, with such temporal aids, may 
produce much temporal benefit, and in some instances lead 
to true piety, in spite of their errors. I have ■"■••felt moved 5 * 
to make this statement of things which ar@ in my opmioB 3 



13 



worthy of regard, before I proceed to a discussion whic& 
will involve some objections against their principles on other 
points. 

CHAP. III. 

OF THOSE INSTITUTIONS WHICH THE QUAKERS REJECT* 

I tender my grateful acknowledgements to Fr. C. for con- 
firming my assertions that the quake^s deny Baptism ; the 
Lord -a Supper ; the Christian Sabbath ; and the Scriptu res a $ 
the Word of God, and the only revelation. However* 
though he admits the correctness of my statement, yet he at- 
tempts to justify their tenets, and to prove that they are right 
in rejecting the institutions here named. I shall reserve the 
vindication of the scriptures tp the second part of this book* 
I will here take up the other three subjects in course, after I 
have disposed of one objection. 

I am accused of inconsistency, in saying I would receive 
such as hold essential truths ; and yet withholding fellowship 
from quakers for their disuse of ordinances, whieh I acknowl- 
edge are not effectual to salvation. I reply ; I view the or- 
dinances as essential to visible Church communion, though not 
to salvation. The great question before me was, with whom 
I ought to hold public communion ? therefore it was proper 
to say, in that connection, that the Friends deny the ordinan- 
ces ; for it is manifest we cannot express fellowship, in the 
ordinary and most proper way, with a church that h as no or- 
dinances. 

SECTION 1. * 
Of Water Baptism — As Fr. C. confirms my statement, that 
the Friends reject this, I have only to answer their objections 
to it, and prove that it is an institution of our Lord. I cannot 
enlarge ; but shall first make a few general remarks on the 
manner in which they support their notion, (l,) They argue 
that, because John baptized with water, and predicted that 
Christ should baptize with the Spirit, therefore Christ or his 



Bfeerples did ttot baptize with wetter also. But a child rnsf- 
see that the argument is not conclusive. John preached re- 
pentance ; but Christ came to show us the Father, and die for 
our offences ; yet that is no proof he did not preach repentance 
also, (2.) They argue, that because so much is said of a spir- 
itual baptism, under the dispensation of Christ, therefore there 
is no water baptism. Inconclusive also. There is much said 
of repentance; therefore no faith, or love is required — is an ar- 
gument equally as good. (S.) They produce many passages 
which mention spiritual baptism; but omit and overlook those 
which bring water baptism into view. But I prefer to take 
the whole counsel of God for my direction. (4.) Barclay (as 
well as others) has brought forward a part of the passages 
where water baptism in mentioned ; but explains them so as 
to coincide with a pre-conceived opinion that there is no such 
thing. His principal method for effecting this is to " spiritu- 
alize^ scripture ; or find an abstruse ,and far-fetched mean- 
ing in plain, simple, and decisive language. He finds it in 
commands and precepts, .which we should suppose would be 
given in clear terms ; and even in narrative, where the sac- 
red writers are simply jelatingyhcte. (5.) They reason the 
ordinance away, because it is not sufficient for salvation. We 
all know that spiritual baptism or sanctification is alone that 
holiness, without which we cannot see God. But, as a means, 
God may surely adopt whatever he pleases, and can and 
does make it useful. . Many have found great benefit from this 
ordinance (and the other also.) But if i saw no use, I would 
obey my Lord's command, not daring to call that a carnal 
ordinance, a beggarly element, which he instituted at the ve- 
ry time he " took away 5? the Jewish rites. 

Let my reader peruse any of the quaker writings on this 
subject, with the above remarks in view ; let him also read 
the scriptures which they quote, in their connection ; and he 
will be convinced my remarks are correct. Of course, he 
will conclude that the sentiment which they establish by such 
- .methods, is erroneous* 1 will now quote few passages whipfe 



w 

I caiinot myself spiritualize or explain away, by any lawLV 
method of commenting on scripture. The first shall be our' 
ascending Lord's commission to his Apostles,'' Matt. 28. 19, 
" Go ye, therefore, and teach all nations, baptizing them m 
the name of the Father, and of the Son, and of the Holy ^ 
Ghost. "~ Quaker writers say this is spiritual baptism, be- 
cause there was no other. The inquiry however is, how 

did the Apostles understand him ? And this is determined by 
their pra dice ; for doubtless they obeyed him. He did not 
however now enjoin what they bad not known before, and 
practiced. For John 3. 22\ " After these things, came Je- 
sus and his disciples into the land of Judea ; and there he 
tarried with them, and baptized." ver. 26. They said to 

-John, '* to whom thou barest witness, behold the same bap- 
iizeth, and all men come to him." Chap 4. 2. u Though Je- 
sus himself baptized not, but his disciples." Did not Jesus 
baptize with the Holy Spirit ? or would his disciples baptize 
without his order ? This therefore was not spiritual baptism, 
And what did the disciples afterhis ascension ? To the tremb- 
ling inquiring Jews, Peter said, Acts 2. 38. £< Repent, and be " 
baptized^ every one of you, in the name of Jesus Christ, for 
the remission of sins ; and ye.' shall receive the gift of the Ho- 
ly Ghost." Read this according to the quaker construction. 
Repent, and receive the spirit, and ye shall receive the gift of 
the Spirit. Ver. 41. " Then they that gladly received his 
word were baptized ; and the same day there were added to 
them about 3000 souls." A plain narration of facts. Acts 8. 
12, 13. " They were baptized, both men and women. Then 
Simon himself believed also ; and when he was baptized, he 
continued with Phillip, &c." But surely this Simon soon e- 
"vinced that he had not received the spiritual baptism. And 
concerning that whole number, it is remarked, ver. 16. " For 
as yet he, [ie. the Spirit,] was fallen upon none of them ; o li- 
ly they were baptized in the name of the Lord Jesus." When 
Ananias went to Saul, he conferred the gift of the holy spirit 

Jirst; and then, the narrative proceeds, Acts 9, 18. " lomr 



m 

^lately there fell from his eyes as it had Wen scales ; and 
he received sight forthwith, and arose, and was baptized 
Many other passages must be omit ted 5 such as Acts 16. 15, 
S3, and Id. 8, and 1 Cor. 1. 13. &c. &c. There are two 
however so explicit, I cannot omit them. Acts 8. 36. " And 
as they went on their way 5 they came unto a certain water * 
and the eunuch said, see, here is water ? ° what doth binder me 
io be baptized 38, 64 And they went down both into the 

water, -and he baptized him." — While Peter preached m 

the house of Cornelius^ Acts 10. 44. " The holy Ghost fell 
on ail them which beard the word." Then answered Peter, 
ver. 47. " Can any man forbid water that these should not 
be baptized, which have received the Holy Ghost as well as 
we Indeed throughout the history of the Apostles' labors, 
we find they baptized with water those who gave evidence of 
Ibe new birth, and professed repentance and faith in Christ. 
And Barclay has no way of avoiding the doctrine of water- 
baptism, in view of such plain assertions of the sacred wri- 
ters, only by saying the Apostles were under a mistake, or at 
most, did it of permission on account of existing circumstan- 
ces, and not of commandment. (Apology, pp. 436, 437.) But 
if they were under mistakes as to the very nature and mean- 
ing of their commission from their Lord, they might mistake 
on ail other subjects, If this be the case, my confidence in 
their divine authority is gone, and I am thrown upon the Test- 
less ocean of uncertainty, till R. B. or some other prophet of 
these latter days, shall produce evidence of superior claims 
to inspiration and infallibility. But I am satisfied they did 
not mistake ; but delivered to us the commands of Christ, as 
they received them from the Head of the Church. The a- 
bove quotations are sufficient to show that the Apostles under- 
stood and practiced water baptism, as the command of their 
Lord given in the same day he was taken up from them. And 
their practice is worth 10G0 spiritual constructions, which 
would explain it of the baptism of the Holy Spirit alone. We 
readily agree there is but u one effectual or saving baptism—- 
and that water does not " wash away the filthiness of the 



11 

flesh," or unholy nature ; but submitting to the ordinance is 
" the answer of a good conscience toward God." — I must no- 
tice one other mistake of Barclay's, though I have found none 
in \he Apostles on this subject. He says (p. 424.) " the gos- 
pel puts an end to carnal ordinances— and quotes Heb. 9. 10, 
to prove that baptism (washings) is of the number. I have 
only to request the reader to peruse the passage, and remem- 
ber that there were " divers wasflings" in the temple service, 
which were totally different from the baptism which the A- 
postles applied to Christian eonverts. 

SECTION 2. 

Of the Lord's Supper. Concerning this and baptism to- 
gether, Clarkson* says, " the rejection of these ceremonies 
is one of the fundamentals of quakerism." (Portraiture, vol, 
2. p. 299.) All the quake r writers I have read agree in this 
account, and have much to say against a supper of bread and 
wine. I believe it is an ordinanee, which our Lord institu- 
ted just before he suffered, to be observed by his followers at 
suitable times, till he shall come to judge the world. I re- 
ceive it as a memorial of our Lord's death, and as a token of 
communion which Christians have with each other, and with 
the Father and his Son, through the indwelling of the Spirit. 
• Without the Spirit in our hearts, it ts null and void; and 
cannot convey that precious gift, or produce gracious affec- 
tions, of itself. So that we may, attending on it with a car- 
nal mind, " eat and drink condemnation." But does the 
abuse of a favour evince that it was not good as it came down 
from the Father of lights ? If so, there is no good gift in all 
the profusion of his blessings which fill the earth ; for there 
is no one which has not been perverted to the ruin of body 
and soul. Or is this ordina'nce to be wholly despised, as a 
useless thing, because it is not the greatest of all gifts ? If so, 

*Clarkson is not in connection with the friends \ but is evident- 
ly a quaker in principle / and they have put his volumes into mj 
hands as authority. 

b2 



18 



then' bread is not needful for the body ; because man does Hot 
live by bread alone. Yet this is the reasoning of the Friends 
in regard to the supper. They say, Christ is the bread of 
life; the communion of the Spirit is the only living and ac- 
ceptable communion ; iherejore the supper is useless. We 
admit the facts ; but deny the conclusion ; believing that 
Christ makes use of means in communicating himself to be- 
lievers, and is often " made«known to them in the breaking 
of bread believing that while we are in the body the Spir- 
it himself will use this and other methods to perfect that 
which concerneth us. 

Still it is a question of fact; has Christ enjoined the supper 
as an ordinance ; or not ? It is true, he blotted out the hand- 
writing of former ordinances ; but that cirumstance no more 
proves he instituted no new ones, than the repeal of a law 
of the state proves the legislature have enacted no other. He 
made an end of Jewish ri*es ; but (1 Cor. 1 1. 23—26) " the 
^ame -night in which he was betrayed, he took, bread; and 
when he had given thanks, he brake it, and said, Take, eat ; 
this is thy body, which is broken for you ; this do in remem- 
brance of me. After the same manner also he took the cup 
when he had supped, say ing, This cup is the new testament 
in my blood : -this do ye, as oft as ye drink it, in remembrance 

me. For as often as ye tat this bread, and drink this cup* 
ye do show the Lord's death tilt: he cGme." This account* 
accords with that given separately by three Evangelists, 
(Matt. .26th, Mark- 14th, and Luke ^d/} so nearly in these 
words of Paul, and so perfectly in agreement with each oth 
er, that 1 need not quote them, In each of these four instan- 
ces, we find a plain narrative of facts, with no appearance of 
u mystical sense ; in language that Is not even figurative, ex- 
cept the expressions, " This is my body, this is my blood"— 
-which would be easily understood thus, c this bread represents 
my body~this cup, or wine, represents my blood' ; and 
Paul calls them the bread and the cup still. On these com* 
lined testimonies we remark ; The institution is made by our 
^ccd himself, . at the very close of the old dispensation* hayjpg 



19 



$ prospective reference to the new ; that it was again " re- 
ceived of the LordJesus," by Paul, and by him " delivered" 
to the churches, especially of the Gentiles, long after the as» 
cension ; and that it is given as a command " This do" 
We find the design of it — 44 this do in remembrance of me" — 
to " show the Lord's death" — 44 is it not the communion of 
the body of Christ ?" 44 for we are all partakers of that one 
bread. " We find how long it is to continue ; he has once 
come, and the heaven lias received him, till he shall come to 
judge the world. Barclay and the others have told us this 
means 44 till he shall come in their hearts by his spirit." To 
which construction I have .three objections. It is a mystical 
sense, in the language of plain narration. It is a solecism — ■ 
have communion with Christ in, your hearts, till he come in 
your hearts. It implies that the spirit was not yet given, when 
Paul wrote to the Corinthians ; but he was given long before. 
Thus far concerning the command of Christ. "We will now 
inquire whether the Apostles and churches practised accord- 
ingly. Acts 2. 42. The 3000 who were baptized 44 contin- 
ued stedfastly in the Apostles' doctrine and fellowship, and 
in breaking of bread, and in prayers " Acts 20. 7. 44 And 
upon the first day of the week, when the disciples came to- 
gether to break bread, Paul preached unto them." 1 Cor. 
10ri6, 21. " The cup of blessing which we bless, is it not 
the communion of the blood of Christ ? The bread which we 
break, is it not the communion of the body of Christ ?" Thus 
he alludes to a practice well known to the Corinthians; and 
in the same Chapter he censures them for abuses of the prac- 
tice, which had crept in ; which evidently implies the previ- 
ous practice. Nor does he require them to abolish the prac- 
tice, but only reform it ; and even confirms at the same time 
the divine appointment, as we have seen above. The , prae° 
tice therefore will doubtless continue^ till the last generation, 
of believers shall be translated to that state, where all ordin- 
ances will be useless, and they will sit down at the marriage- 
supper of the Lamb. 



SECTION 3. 

Of the Holy Sabbath, or Lord's day. — On this subject also, 
Fr. C. has saved me the trouble of proving my assertion ; but 
has excited me to vindicate a divine command. 

The Friends adopt a principle in relation to this and the two 
preceding subjects, which is often adopted by others ; and has 
a very extensive and pernicious influence on their cofistructon 
of the scriptures. It is this general sweeping principle, 'That 
Christ abolished all ordinances and ceremonies which had been 
divinely appointed before he came. Some carry the idea so far 
as to reject most or all of the old testament scriptures, while 
they receive those of the new. I verily believe a hundred pa- 
ges on this one point might be a good work for some writer, 
and profitable to many readers. But I must be brief ; and shall 
do little more than state the/act, as it appears to me, request- 
ing the reader to keep it in view while perusing the new tes* 
lament; not doubting but he will be convinced it is the true 
one, and that he can consistently adopt no other Christ abol- 
ished the Jewish ordinances and ceremonies, given to that 
people by the hand of Moses ; but proceeded no farther by 
way of abolishing, repealing, or taking out of the way, what 
had before been instituted or commanded. He did not abol- 
ish the prophecies and sacred histories^ for that would have 
been to prove them false. He did not abolish the moral pre- 
cepts and devotional writings ; for the moral duties, and the ex- 
ercises of the pious heart are substantially the same in all 
ages. He did not alter the essential character of his real 
diurch; but in every period requires faith, repentance, love, 
and new obedience, from all his accepted people. He did 
not abolish the covenant made with Abraham and his believing 
seed; for the Apostle expressly distinguishes this from the 
ceremonial law which Christ did abolish ; saying, Gal. 3. 17. 
41 the covenant, that was confirmed before of God in Christ, 
the law, which was 430 years after, cannot disannul, that it 
should make the promise of none effect." And reasons at 
large or the perpetuity of that covenant, aed its blessings 



m 

doming on the Gentiles.* Again, Christ did not. abolish t-h« 
moral law or the ten commands. This is totally distinct from 
the ceremonial law ; and is oftea so distinguished in the new 
testament. These commands were all known before they 
were given to Moses on the tables of stone ; but God saw fit 
then to give them all forth together, in an awful manner, to 
that people ; yet they, at the time, made no pari of that code 
of ceremonies, which Christ afterward abolished* Indeed, oiv 
*he, very face of this law, we find requirements and prohibi- 
tions so consonant with the perfections of God, and with our 
relations to Him and each other, that we see he could not re* 
peal them without denying himself, and relinquishing his mor« 
al government of the world. Christ could not abolish this law 
without taking the part of transgressors against his Father. 
Accordingly, he assures us he 66 came not to destroy, but to 
fulfil it and that ° till heaven and earth pass, one jot or 
tittle shall in no wise pass from the law till all be fulfilled. 
The Apostle is very clear and abundant in his argument on 
the subject. Do we then make void the law through faith ? 
God forbid. Yea, we establish the law. 1 * Christ explained 
this law, which was not understood, and had been corrupted, 
by the doctors, or teachers. He showed that it is " exceed- 
highroad, extending to every thought Whereas it had 
been considered by many as reaching only external conduct. 
He cleared away from it the traditions of the Rabbins. He 
obeyed it perfectly through all his life ; and suffered its penal- 
ty, or endured its curse in his death. But he never gave the 
least intimation that he intended to repeal it, or any part of 
it. Now the command to observe the Sabbath is found inthe 
morallaw; among those commands which are of perpetual 
and universal obligation, not one of which he ever repealed, ft 
is true, it was enjoined at the creation, and so doubtless were 

* This is a conclusive argument for the consecration to God of 
the children of believers. This covenant included them, and 
Christ did not abolish it. We need no new institution, while th« 
former remains in force . 



A^i'the other nine. But God saw fit \6 renm it at Sinai. IV 
is true the sabbath -is often named in the ceremonial law, and^ 
among those judicial regulations which God, as their civil 
Legislator, gave the Jews. In this case, appropriate penal- 
ties were annexed for open violations ; even as Christian ru- 
lers enact similar laws respecting it, though they still regard 
it in a much higher sense as an institution of God. Still it is* 
found in the moral law ; and, if God still ferbid us to have 
any other gods before him ; to warship any graven image ; 
to take his name in vain ; to be -disobedient to parents ; to 
kill ; to commit adultery ; to steal ; to bear false witness ; 
and to covet our neighbor's possessions*; then he still requires 
us to " remember the sabbath- day, to keep it holy. V 

Paul styles the moral law, the law, by way of eminence or 
distinction. We have shown that Christ did not release us 
from obligation to obey it-; though he released believers from 
its condemnation. Now, every jaw in human governments*; 
is in full force, until it -expire by its own limitations : or the v 
government itself cease; or it be repealed by ihe same au- 
thority which enacted it. So are the laws of Jehovah. No* 
one- will take either of the two first methods to abolish the 
Sabbath. I think no one but a mystical reader ot scripture* 
will now say it is repealed. If-then, we had nothing in the- 
new testament to confirm the institution, we should still be 
bound to observe the day of rest. But we have much to con- 
firm it. Concerning this fourth command in particular our^ 
Lord often spake, and was often questioned. And what did 
he teach ? He taught that the traditions of the scribes were 
nugatory ; that a superstitious -arid self-righteous regard to the 
day was not what God required, but hated ; that actions of 
necessity and mercy were consistent with the command ; and 
that he, the Lord of the Sabbath, as he was of the universe, 
had a right to work, or do good, on his own day ; but at no 
time did he disannul the command, or say one word to weak- 
en the obligation to observe it as holy to the Lord. Whenev- 
er the Apostle censures believers for observing " days, ami 



m 

-rnomhsj and limes, and years," it is manifest he is warning- 

- there against subjecting themselves to the ceremonies which 
were strictly Jewish, He once uses the word sabbath-days 

- in such a connection, Col. 2. 16. To understand this it is on- 
Jy necessary to observe that others holy days, (or days set a- 

. part,) had been called sabbaths ; (i. e. days of rest from secu- 
lar engagements ;) as you may see is Lev. 23. 32. where the 
day of atonement is termed a sabbath ; in Lev. 25. where the 

*year of jubilee is so called ; and in several other places. 

Our Lord's uniform practice confirmed the sabbath ; and it 
was observed by the Apostles and brethren in the primitive 

• churches. Some of the passages which prove this will also 
show, that when the Lord of creation and Author of redemp- ' 
tion rose from the dead on the first day of the weak, that day 
was substituted for the seventh, in perfect agreement with the 
fourth command, which only requires a seventh part of time. 
John 20. 19, 26. " Then the same day (of the resurrection) 

at evening, being the first day of the week, when the 

disciples were assembled, ■ came Jesus, and stood in the 
midst, aft said unto them, Peace be unto you. And, after 
eight days, (or the 8th day,) again bis disciples were within 

. Then came Jesus." Acts 20. 7. 11 And upon the first 

day of the week, when the disciples came together to break 
bread, Paul preached unto them." 1 Cor. 16. 1, 2. " Now 

concerning the collection for the saints Upon the first 

day of the week let every one of you lay by him in store, 
as God hath prospered him" These only prove that they 
were accustomed to assemble on the first day of the week for 
religious worship, communion, &c. That this was their sab- 

■ bath, we infer from the fact already established, that the 

• Sabbath was not abolished, and they were bound to observe 
it. With me the practice of the Apostles i? authority in things 
cf this nature. There is one more passage very explicit, 

• Rev. 1.10. "I was in the spirit on the Lord's day" says 
John, after churches had been established and his Lord in 

t fceaven forbore than thirty years. What day could this 



24 



but the sabbath ? all days are the Lord s ; but the sabbath 
more peculiarly so. John meant to distinguish some one day 
above others, by using that term ; and that distinction must 
have been known to his readers, or it would have been use- 
less for him to say " the Lord's day," without explaining^ 
" ft is evident from this passage the Sabbath, or Lord's day, 
was generally known and regarded in the churches at that 
time. And if the Lord had a day appropriated for his wor- 
ship then, when his revelations to men closed^ it cannot be 
questioned but he has also at this time. 

The man who gathered sticks (without necessity, wanton- 
ly, and in contempt of tire law of God,) was stoned to death 
by judicial sentence. Perhaps at that very time the same 
act, as a matter of necessity, would have been overlooked. 
From the verses preceding the account (Num. 15. 27 — 36) 
it is plain the instance was recorded to illustrate a law for 
punishing presumptuous offenders. We have remarked, the 
command to observe the sabbath was often repeated in the 
national laws : and ceremonial. So Exod, 35. 2, 3, it is re- 
peated, and this prohibition added, " Ye shall kiilBle no fire 
throughout your habitations upon the sabbath-day." This 
is in connection with orders for building the tabernacle. 
That people of slow understanding might suppose that such 
a holy work might be attended to on the sabbath. Fire 
was necessary for various parts of the work. But they were 
forbidden so much as to kindle a fire, to be used in that work. 
If this conjecture be correct, then the regulation was special 
and temporary. The modern Jews deem it universal and 
perpetual, and will not light a candle on their sabbath. 
But this is no evidence that such was the intention of Jeho- 
vah ; for they have very erroneous views of their own law, 
and many superstitious deviations from it. 

It is rather curious that the Friends reject the divine insti- 
tution of the Christian sabbath; and yet "are moved" tc* 
the same thing by their oftn good sense. They " cannot be 
so superstitious" as to receive it as a eomma|fl from God $ 



m 

« but {says Barclay, pp. 349, 350,) first, for as much as it fa 
necessary that there be some time set apart, for the saints to 
wait upon God ; and that secondly, it is ^at some times 
they be freed from their other outward affairs ; and thirdly, 
reason and equity doth allow that servants and beasts have 
some time allowed them to be eased from their continual labor \ 
and that fourthly iC appears that the apostles and primitive 
Christians did use the first day of the week for these purposes , 
we find ourselves sufficiently moved for these causes to do so 
also." These are certainly very good and sufficient reasons 
for the observance of the day. And why might they not 
have weight in the divine mind Jot the appointment of the day ? 
God watches over the interests of his church with tender 
care, and adapts his institutions to our situation and necessi- 
ties. It appears to me that this advocate for the equality ot 
all days has, (" though he meant not so,") argued well in 
favor of the sabbath. Why are not men as willing to be 
* e moved" by the commands of God, as by their own reason, 
or their own hearts ? May we not be even superstitiously 
afraid of superstition ? and will not men feel a greater obli- 
gation to observe an institution of God, than a merely human 
recommendation? I still believe that on the " due obser- 
vance" of this day %t depends under God, the continuance of 
religion in the world." God could carry on the work of re- 
demption without any means : but .be always uses them ; the 
preaching of the gospel,the reading of the scriptures, christian, 
conversation, meditation, &c. These may be attended on any 
day, and will be often regarded by real Christians.^-But the 
best Christians feel most sensibly their need of laying their 
worldly concerns entirely aside, and devoting a portion of 
their time to this special business. That portion, as a matter 
of propriety, and by divine appointment, is eminently, 
though not exclusively, one day in seven. If this day should 
be lost among the other days, the other means would be 
gradually neglected ; present Christians would soon leave 
thejR'orld ; few sinner^ would be converted to God ; the Jj>ht 



:26 



~m troth vvouM be soon extinguished ; and this nation wedM 
/evert to a state of heathenism. But, though many may stum- 
ble, and fall, and perish ; the Lord will preserve his sacred 
day, and bless his appointed means, 'till the sabbath of the 
world shall come. 

When we insist on the supper and baptism as new insti- 
tutions, and the sabbath as confirmed by Christ ; the Friends 
urge that there is the same authority for washing each other's 
feet ; for elders' anointing the sick with oil ; and for abstainirig 
from things strangled and from blood,. I reply ; The first was 
not enjoined, as an ordinance, but given as an, example of hu- 
mility, condescension, and kindness. This is manifest from 
the practice of the Apostles. They doubtless understood the 
meaning • and if it were intended for an ordinance, they 
would have observed it. J3ut we find not the least trace of 
such a practice in all the scripturalrecords of the church.—- 
As for the second^ it was enjoined only while the elders had 
miraculous powers : , as these shortly, ceased, the practice 
could not with propriety be retained. Therefore, to anoint 
the sick with oil, and expect a miraeulous cure, would be an 
act as preposterous in the elders of our day, as to attempt to 
raise the dead ; though their prayer of faith often saves the 
sick. The third was a social direction at the time, avowed- 
ly for the purpose of conciliating believing Jews and Gen- 
tiles, united in the same churches ; but differing in their 
views in regard to the formal Jewish rites. It is by no 
means applicable to of any denomination, as we are all 
u sinners of the Gentiles." 

There are other objections of the Quakers against these 
institutions, which might be noticed ; especially their inter- 
pretation of many passages of scripture. But I have not 
time for it. 1 1 chose rather to show, the improper methods 
they take to expound scripture ; and in the light of these re- 
marks cheerfully leave the matter to the reader to determine 
for himself ; only adding that if these are institutions and 
.commands of God, they cannot be neglected or defiled with- 
out guilt and danger, 



CHAP. IV. 

0F MY statements which Friend Cobb denies. 

There are three statements in my Sermons which Fr. C, 
calls in question. They regard human Depravity, the Incar- 
nation of Christ, and his Atonement. I had said, more t>r less 
explicitly, that the Friends do not believe these doctrines. 
He asserts that they believe them all* — I shall, in this Chap* 
•er consider them separately* 

SECTION I 

Of Depravity* 1 had read his extract from Barclay, be* 
fore I pmtebtd. Yet I made the assertion above named ; 
nor can I recal it, after a thorough perusal of all the Authors 
that lia before me.— No disputed question can ever be deter- 
mined, without a clear understanding of the point in debate, 
I will therefore state what I understand by total human de- 
pravity ; and what I believe all correct writers, usually mean 
by it. By depravity I mean that mankind have no holy 
love of God 'in them ; that a>U mankind, at ihe present time, 
from their birth till their death, are totally alienated from 
God, except penitent and believing souls, who are renewed 
by grace, I suppose Fr. C. will at once say, (when he 
reads this, and knows what is meant by depravity,) that nei- 
ther he, or any other Friend, believes it. However that shall 
be, I expect soon to make it evident that he and they mean by 
the doctrine a very different thing. They mean, as nearly 
as I can ascertain, that mankind became corrupt by the fall of 
Adam, but are now even all of them, restored; so that all men 
have a holy principle of love to God in them. They say in- 
deed that this goodness is not in man, as of himself, but is the 
seed of God, and Hie giflofGcd, But it is, by their account, 
in man, in all men ; and if cherished, produces all the grades 
of holiness till the soui arrives to perfection. In short, they 
describe all men precisely as I should describe Christians, 
U having an unholy nature, which of itself produces nothing 



truly good or holy ; and also as having a holy principle ioi- 
planted in them, by the grace of God. / believe that man is 
still depraved. They believe he has been depraved, but is 
ftow restored, so far as to have the seed of God in him. Sure- 
ly the two ideas are totally distinct and opposite. They are 
oarefulto shew us, that by this seed of £od, they mean real 
holy love, and not conscience, a moral sense, or natural good- 
ness. They mean something acceptable in the sight of God, 
and a portion at least of his. own holy moral image. They 
have an appearance of admitting depravity, because they as- 
cribe this goodness in inan, not to his nature, but to God. 
But the question is, What is man ? If he has holiness in him, 
it makes no difference, as to this question, whether it remained 
knhim after the fall, or whether it has been restored by the 
grace of God. if it is in him, he is not dead in trespasses and 
sins. 

I believe that the present generation, the living world, the 
adult world, the aged part of the world, are this moment di- 
vided into two classes ; the friends, and the enemies, of God. 
The one class, once enemies, have been reconciled ; most of 
ifaemi within their own recollection* The other are still total- 
ly alienated from the love of God, and the life of faith and 
obedience ; and are in such a state that they can never see 
he kingdom of heaven without being born again. 

I neither expect nor desire that my assertions should be re- 
reived without proof ; and shall now proceed to bring it ; 
from quaker writings to show that I have represented their 
sentiment truly ; and from scripture, to show that my doc- 
trine of depravity is correct 

i need not repeal Fr. C's, quotation from Barclay, (Ob- 
csrv. pp. 14—17. Apol. pp. 96—99.) I acknowledge it is 
fall to the point which I have said they allow ; viz. that man 

totally depraved " as he stands in the fall." I allow too 
there is much more to the same point in Barclay, and several 
other writers. This I knew before I preached my sermons ; 
tat this, we have seen, is not believing depravity, if, at the 



£9 

same time, they believe that mankind have the seed of" God, 
or love of God, restored to them. That they do so believe, I 
will now prove. 

I shall first brins; a sentence in Fr. Cobb's own extract, 
referred to above. Page 15. " For whatever good a man 
doeth, it proceedeth not from his nature, as he is man, or the 
son of Adam ; but from the seed of God in him, as a new visi- 
tation of life, in order to bring him out of his natural condition ; 
so that though it be in him. it is riot of him "—This clearly 
implies that man doeth some good thing ; and that the seed of 
God isinhim, as a new visitation of life to produce it. But 
it may be said he has reference to believers only, and not all 
men, I answer ; the proposition from which the extract is 
taken, is entitled, (p. 94.) " Concerning the condition of man 
in the fall and begins thus, " All Adam's posterity, or 
mankind, both Jews, and Gentiles, &c.' ? Language cannot 
be more explicit. 

Soon after the above extract, we find Barclay commenting 
on Rom. 2. 14. (which refers to the heathen?) and saying, 
" This nature must not, neither can be, understood of man's 
own nature, which is corrupt and faiien ; but of the spiritual 
nature, which proceedeth from the seed of God in man, as it 
receiveth a new visitation of God's love, and 25 quickened by 
it." (Barclay p 100). Again ; " The fulfilling of the law, 
which is spiritual, holy, and just, cannot be expected from 
that nature which is corrupt, fallen, and unregenerate. 
Whence we conclude, with good reason, that the nature here 
spoken of. by which the Gentiles are said to have done the 
things contained in the law, is not the common nature of men ; 
hut that spiritual nature that ariseth from the works of the 
righteous and spiritual law that is written in the heart." 
(p. 101.) 

In a long disertation on " Universal and saving light, he 

says, (pp. 137, 138.)" By this seed, grace, and word of God, 

and light wherewith we say every man is enlightened, and hath 

a measure of it - we understand a spiritual, heavenly, and 

C3 



30 



invisible principle, in which God, as Father, Son, and Spirit, 
dwells ; a measure of which divine and glorious life is in all 
men as a seed, which of its own nature draws, invites, and in- 
elines to God ; and this some call— the spiritual body of Christ, 
the flesh and blood of Christ, which came down from heaven, of 
which all the saints do feed, and are thereby nourished unto 
eternal life.— This is that Christ within, which we are heard 
so much to speak and declare of." Again, (p. 143)in answer- 
ing the inquiry, how Christ is in all men ? he is not in all as 
he is in the saints ; yet " Christ is in all men as in a seed, yea, 
and that he never is nor can be separate from that holy, pur$ 
Med and light which is in all men ; therefore soay it be said 
jo a larger sense that he is in all, even as we observed be- 
fore. " " We know it to be a substance^ because it subsists in 
the heart of wicked men, even while they are in their wicked- 
ness.' 5 (p. 160.) Again, (pp. 144,) he says, " We make it 
a distinct separate thing from man's soul, and all the facul- 
ties of it. 55 He then shows how it differs from reason, as I have 
asserted above. 1 have also said, they distinguish it from 
conscience ; " We do further rightly distinguish this from 
man's natural conscience ; for conscience — may be defiled and 
corrupted; Tit. 1. 15. but this light can never be corrupted 
»or defiled." 

To the same sentiment bear all their prophets witness, 
whom I have had opportunity to consult, viz. Tuke, Kersey, 
Clarkson, and Barclay again in his Catechism. I shall quote 
530 more than the following sentence from Clarkson, (voL 2. p. 
101.) " As God then poured into Adam, the first man (at 
his creation,) a certain portion of his own Spirit, or gave 
him a certain portion of the divine light, for the regulation of 
Ms spiritual conduct, and the power of heavenly intercourse 
■with himself, so he did not entirely cease from bestowing his Spir. 
it ugon his posterity^ No one will now say that the Friends 
believe the hearts of men to be wholly evil, or unholy : but all 
will grant they entertain the notion, that there is some mor- 
al goodness in allmm $ of every age and nation ; not only in 



31 



the righteous or renewed, but the wicked also, 4i even' while 
they are in their wickedness.' ' A most consoling doctrine ta 
those who wish to remain in their wickedness, and yet nat be 
in danger. 

I would now gladly prove at large that men are universally- 
depraved ; an humiliating doctrine, but necessary to be- 
known. But my limits will allow only a brief attempt. I 
must here again object to several artful, but improper meth- 
ods the Friends use, of making scripture favour their views, 
The first I shall notice is the habit of giving a mystical sense 
to those numerous pacsages which ascribe perfect sinfulness 
to men. Where a common reader would conceive of noth- 
ing but an application to men as they are, living men, consid-- 
ered simply in their true character before God ; a quaker 
will find only an allusion to mankind as they were — as they 
stand in the fall — as to their own corrupt nature, considered 
separate from the seed and life of Christ in them. Believing 
the scriptures are given for our instruction, I cannot think 
any such abstruse and far-fetched meaning is couched under 
plain, direct and positive terms. I must therefore take leave 
to call back from their mystical application to an indefinite 
and indefinable subject, the following passages ; which the 
reader may see perverted as above in the extract from Bar- 
clay (pp. 14—17. of the Observ.) Gen. 6 5 u And God 
saw that the wickedness of man was great in the earth, and 
that every imagination of the thoughts of his heart was only 
evil continually. 5 ' And Gen. 8-. 21. 46 The imagination of 
man's heart is evil from his youth." Who but a mystic wouJd 
imagine that this was spoken of man's heart " as it stood in 
the fo\\" when> at the same time, in consequence of the seed 
or life restored withm him, he had many thoughts and imag* 
inations, which were not evil, and which eould be * 4 neither 
defiled nor corrupted* 4 ? — There-is an extract -from the !4tfe- 
Psalm, applied in the same way. " The Lord looked down 
from heaven upon the children of men, to see if there were 
any that did understand. amUesk God* They are all gone 



aside, they are all together become filthy ; there is none that 
doeth good, no, not one." One would suppose the Psalmist 
here describes what God saw, precisely as men were ; not 
what he saw they would have been, if his grace had not res* 
tored them from corruption to purity, and from sin to holi- 
ness. Barclay then proceeds to quote a farther most moving 
account of the wickedness of man, from Rom. 3. 10. &c. ; 
still applying it to an abstract notion of a sinful nature, while 
men s actual state is injhis view far different. 1 ask the rea- 
der to observe what additions to the word of God are neces- 
sary to make it bear Barclay's sense. " Their throat woul$ 
have been an open sepulchre ; with their tongues they would 
have used deceit ; the poison of asps -'would have been under 
their lips ;" if they had been left as they stood in the fall* 
" Their mouths are (in some sense) full of cursing and bitter- 
cess, -and their feet swift to shed blood," as descended from 
Adam ; hut, as having Christ in'them, they abhor all such in- 
iquities. 

Restoring these three passages (given by inspiration of 
God) to their evident meaning, we have in them alone the ful- 
lest evidence of human depravity. They were given us at 
three very distant periods of the world — before the flood — in 
the time of David— and after the ascension of our Lord, and 
commencement of the gospel dispensation. They describe 
man as an enemy to God in his mind, and by wicked works. 
Another method of applying scripture is worthy of particular 
notice. They apply to men indiscriminately, what is address- 
ed to Christians only ; who have been j3orn of the Spirit ; who 
have put off the old man, and put on the new ; arad who are 
essentially different from the residue o#the world, and from 
their former selves. This is especially the case in regard to 
the epistles, which are mostly addressed to Churches of pro- 
fessed believers ; and many of whom were* real believers. 
But if they were " chosen, and called out of the world," and 
had become " new creatures then they were before of the 
same character with the world ; and they who were uncon- 



verted were still dead in trespasses and sins. Such men ar 
Barclay and Tuke,- not to say common readers, oiight to 
have known this distinction, — and to have observed it in their 
writings. Then would they have applied the promises, &c 3 
only to the children of the promise ; and not to the impeni 
tent and unbelieving* who have not the love of God in them. 
It is in this way he makes out all men, even Mahometans 
and Pagan?, to be Christians. That the Quaker writers do 
make this misapplication of scripture, any one who reads 
them may notice for himself, in many instances. I will give 
two of them. 1 Cor. 12.7. is quoted by Barclay (and from 
him by Cobb) to prove that alt men have the Spirit. The 
words were, u The manifestation of the Spirit is given to ev- 
ery man to profit withal," Only look at the connection, and 
you find the Apostle has reference only to the different 
u glf ts " bestowed on teachers foi the edification of the church. 
He quotes 1 Cor. 3 !6.% applying to all ; but the Apostle 
was writing to believers, and addresses them as Christians % 
6< Know ye not that ye are the temple of God, and that the 
Spirit of God dwelleth in you ?" By such methods of apply- 
ing scripture, any thing we choose may be proved fr.^m the 
bible. But who does not know that the sacred writers des- 
cribe a part of mankind as renewed men, as a peculiar people 
— imperiect indeed in this life, the n spirit warring against the 

flesh, and the flesh against the spirit but so far distinct 

from the rest of the world, that they are children of God ; and 
all others enemies of God, and children of disobedience ? 
Now I bring all those parts of scripture which describe this 
people, and point out this distinction ^ to prove human depravi- 
ty. They were once dead in sin ; for the change they have 
undergone is a new creation. Ml others are still in the con- 
gregation of the dead ; for imperfect as Christians are, their 
Lord could say, " Ye are not of the world : the world cannot 
receive the Spirit of truth, because it seeth him not ; neither 
knoweth him : but ye know him % for he dwelleth with you, 
and shall be in you." 



34 



Again, the Friends make no distinction between light and 
love ; or, between a knowledge of duty, and a real disposition 
of heart to perform it In consequence of this confusion of 
idea's ; they gain strength to their principle of the seed res- 
tored from many passages, which rightly understood avail 
them nothing. God has given, and the scriptures every where 
represent him as having given, sufficient knowledge of his 
will, to leave those who disobey forever without excuse ; and 
sufficient to insure obedience, if men's hearts had not been at 
enmity with God* The Friends call this light the same as a 
good disposition ; and thus easily prove that all men are part- 
ly holy* That they do reason as f have now stated is evident- 
from the quotations I have already- made*- To those J shall 
add one instance morev Barclay says (p. 166.) " That this 
saving light and seed, or a measure of if, is given to ail,Christ 
fella us expressly in the parable of^e sower, He saitb (hat 
this seed sown in those several sorfs of grounds is the word of 
the kingdom, which the Apostle calls the implanted, ingrafted 
word 9 which is able to save the saxiV* That the word preach* 
e<J is able to save the soul, whm it ^implanted by the holy? 
Spirit, as it is in beKevers, will not be doubted. But I do not 
find that the Apo^fte ascribes this saving power to the word 
in the hearts -of any besides believers. Our Lord, in the par- 
able, does not cal! it either implanted, or ingrafted, in either 
©f the four cases he describes ; nor can we lawfully make out 
such a sense from his words, except in the case of those who 
are represented by the u seed sown in good ground." In the 
most hopeful 'of the other cases he expressly affirms, u they 
had no root in themselves. 3 *' Often do they call this internal 
Spirit, the light — but very frequently also, the seed, the word 
of God* the Spirit oflije^ the new man, Christ in us. The scrip* 
toes bear them out in saying every man has light or knowU 
edge ; i. e. has reason, understandings and conscience : that 
all may see the eternal power and Godhead in the things that 
are made : and that all who hear the gospel, or read the bible, 
bave meridian light, But the scriptures do not describe ho 



55 



limcss to all men since the fall ; either remaining alter that 
fatal transaction, or restored by grace. Therefore all the proof 
of their doctrine which they obtain in this way is to no pur- 
pose, unless they can prove that wicked men and devils have 
no light or knowledge : — and also that the goodness oi holy 
angels and pious men co7isists in their knowledge, and not in 
their love and other holy dispositions of heart. 

Again, they wrest many passages of scripture in conse- 
quence of reasoning incGrrecily respecting divine mercy and 
grace. Because God is good to all ; willeth not the death of 
a sinner ; is willing all men should be saved ; and gave his 
Son a ransom for all ; therefore, (they infer,) he has given 
sll a portion.of his Spirit, which is in them a seed of life,. It 
is not so easy to see how this inference follows. But once 
take it for granted that giving his spirit is the only way in 
which God can show mercy, and all is plain. Onte believe, 
that all the riches of his grace in your daily life are nothing; 
-that the gift of his Son upon the cross to suffer in your stead, 
was not an act of pity ; that the invitations of the gospel to all 
to come to him and lfve, mean nothing, are only a dead let- 
ter; that the awakening and convincing operations of the 
•spirit, in conjunction with the gospel, are useless ; then may 
•you easily prove that there is no fruit of the mercy of God to 
us, unless he has put within us the seed of grace. But surely 
all the innumerable gifts of his providence and grace are not 
the less good and perfect, though they descend upon the evil 
and unthankful. Their principle is that thai only is grace or 
kindness which makes our hearts better, even pure and holy ia 
part. The truth k } that God is good, and ©ur lives arefiiled 
with his goodness to body and soul, though we have no dispo- 
sition, without his special grace, to obey his word, or render 
to the Lord according to his benefits. 

On such perversions of scripture the qusker doctrine of hu- 
man nature restored or renewed is built. Let us see in a few 
words where the doctrine of human depravity stands. I come 
directly to the ppmt. Rom, 8,6—9. " For to becarnallr 



36 



-minded is death; but to be spiritually-minded is life and 
peace. Because the carnal mind is enmity against God ; for 
it is not subject to the law of God, neither indeed, can be. So 
then, they that are in the flesh cannot please God. But ye 
are not in the 'flesh, but in the Spirit, if so be that the Spirit of 
God dwell in you. Now, if any man have not the Spirit of 
Christ, he is none of his." Does not the Apostle in this pas- 
sage and the context clearly speak of two classes of men, as 
opposite to each other as light and darkness ? Opposite in 
their feelings or hearts ; in their walk or life; in their accept 
lance with God ; and in their final destiny ? And what ac- 
count does he give of the one class ? Are they possessed of 
some good 9 and somebad, principles or affections? They have 
a carnal mind at enmity with God, are not, and cannot be sub- 
ject to his law ; cannot please God ; have not the spirit of Christ ; 
are none of his ; live after the flesh ; and die, or perish forever. 
Now no one will say that he means here (by natural or carnal 
men) reprobates alone, one of a thousand. Is he then describ- 
ing human nature " as it stands in the fall a mere abstract 
nothing ; or is he describing human nature as it is ? The other 
class were once in the same state. With this account of the 
Apostle agrees the whole tenor of scripture. \am willing to 
rest the doctrine on those explicit passages, which have just 
been mentioned, as having been perverted by the \ Quakers. 
And sha^I only add further, that there can be no need of pass* 
ing from death to life, if it is done already ; but Christ assured 
us, " Except a man be born again, he cannot see the king- 
dom of God that there is no propriety in saying, " Be ye 
reconciled to God, 5 ' to those who are reconciled already; and 
yet this is the gospel message \o&ll the impenitent sons of men* 
The pmctkal effects of a disbelief of this doctrine, and the 
belief of an inherent holy principle, are, that. men lru$2 in 
their own supposed goodness of heart, with a cultivation of 
theirseed within them- and feel no need of praying, " Cre- 
ate in me a clean heart, O God, and renew a right spirit 
within me.' 9 Whereas they who really believe that they are 
depraved, will begin to inquire how sinners can be save<jL 



37 



SECTION 2. 

Of the Incarnation of Christ. — On this subject my 
mons contained the following assertions ; " Some of their lea 
ders formerly denied that Jesus Christ ever came in the 
flesh, as man ; thus denying the Lord that bought them. .Ma- 
ny still retain this sentiment. Some admit the incarnation, 
But generally the atonement is overlooked, and all they say oi 
Christ, is, of his operations as a Spirit cn the human mind.-' 
Let it be here remarked, that I spoke of the incarnation in 
close connection with the atonement ; from which it was 
plain I intended such an incarnation as prepared Christ to 
offer himself an actual sacrifice for us, and not such an in- 
carnation as will soon be described. Let it be recollected 
also, that my assertion respecting their disbelief of the incar 
nation was restricted or limited to a part only of the Friends, 
and to a smaller number at the present day than formerly. 
To this extent 1 believe the assertion is true 

In support of the remarks, I shall briefly refer to some 
more ancient authorities than I have done on other subjects. 
The first rise of the sect was marked with much wildness 
and extravagance ; and with the explicit avowal of senti- 
ments which, if they are still embraced, are now more cau- 
tiously stated. Their, zeal has abated ; their sober judgment 
has resumed its place in a degree ; their intercourse with 
more enlightened Christians has probably had influence in 
producing a more scriptural and rational creed, expunging at 
least some of the most palpable errors of the first they adopt- 
ed. On this account I have forborne to revive the senti- 
ments and practices of Fox and others ; although I might 
probably have been justified in doing it, since the Friends in 
this vicinity themselves refer to him as authority even supe- 
rior to later writers, and one of their authors in England has 
recently done the same before the public. There can there- 
fore be no objection to my referring to them on this subject, 
which looks back to that period. 

Mr. Cotton Mather, 1691, remarked, < c Thev beefn U 
D 



3 ! B 

speak somewhat more warily in their later catechisms ;*\ 
hut his work, Quakerism displayed, furnishes me with the 
following evidence on the subject before us. He quotes a 
Quaker author in his time, who reproaches other professors for 
believing in an "imagined God beyond the stars" [A de- 
nial of the Deity of Christ ; or, more probably, of his personal 
and bodily existence at the right hand of the Father.] He 
quotes another as saying, 6i your carnal Christ is utterly de? 
nied by the light" He quotes from Fox ; u He is deceived f, 
who saith, God is distinct from the Saints ;," and from White- 
head, " They are like to be deceived, who are expecting that 
Christ's second coming will be personal ; and from their 
primer, 44 False teachers preach Christ without, and had peo- 
ple believe in him as he is in heaven above." Some writers 
out of tfee quaker society had used the following expressions : 
The Lord Jesus Christ is afar off is his bodily presence ; — 
Christ is without the saints in respect to his bodily presence ; 
Christ is distinct from every one of us;- — There is not any 
heaven within, into which Christ is ascended ;" but Mather 
quotes Fox as objecting to each of them ; from which it is 
plain he held the opposite sentiments. Mather also quotes 
"the famous quaker Pennington," as saying, " We can nev- 
er call the bodily garment, Christ, but that which appeared 
and dwelt in the body." [But the Son, or Word, is not 
called Christ in scripture, except when his humanity is in- 
cluded.] Pennington proceeds ; . " That which he took on 
bim was our garment, even the fesh and blood of our nature ; 
which was of an earthly perishing nature ; but he is of an 
heavenly nature ; and his fiesh, mid blood, and bones, are of 
his nature." From which Mather draws this conclusion, 
(and it seems necessarily to follow ;} " You must imagine 
it was this more spiritual body, which was crucified in that 
more gross bodily garment which was derived from the Vir- 
gin Mary ; and you must imagine that body to be in every bo- 
dy, as in a garment, crucified over again ; thus the whole sto- 
ry of ifye gospel is acted over again every day, as literally as 



59 



•ever it was at Jerusalem ef old. It is all transacted by mKx, 
countable dispensations within ourselves, and Christ is in ev- 
ery quaker, as properly as he was in that garment of a man 
which was hanged upon the tree." He farther quotes the qua-* 
ker catechism in these words, " We believe that Christ doth 
offer up himself a living sacrifice in us, by which the wrath 
of God is appeased to us." He also assures us, on his own 
authority, referring to events which occurred a few years be- 
fore, " the quakers would ordinarily ray to our people, we 
deny thy Christ ;— we deny thy God which thou cailest 
Father, Son, and Spirit ; thy bible is the word of the devil 
&c." 

To these extracts from Mather might be added manv more 
concerning their former tenets. 1 will adduce only one, and 
that from an English religious magazine, the Christian Obser- 
ver. The conductors are men of- great erudition, enlighten- 
ed and liberal views, and genuine Christian candor. They 
have more than once complained that quaker writers, more es* 
pecially of late, are not explicit and definite in their state- 
ments ; that they use language whieh admits a construction 
In favor of the truth, and may equally as well be construed 
into a denial of the truth. ; or at least language which agrees 
with scripture history, but consists also with an allegorical 
construction, which explainsaaway its meaning. These edi- 
tors have the following remarks, referring to their earlier ten- 
; " Such were their extravagances, grafted on their funda- 
mental tenet with regard to the light cf Christ within, that 
some, iti their seal for the hidden Christ, denied the outward 
Christ ; gravely contending that the gospels are a meve alle- 
gorical history of Christ in the mind ; and that his miracles 
&c. are the symbolic narration of the progress of the divine 
light within. wYor were such opinions confined to one or two. 
They formed (he subject of a grave petition to parliament at 
home, and agitated the Quakers of the new world.'' 1 Thus fa? 
ia relation to their belief on this subject formerly. 

I am afraid I had little occasion to .say they have ven r 



40 



much improved on (bis doctrine in modern times. They 
avow the belief that Christ came in the flesh ; they recognize 
the scriptural history of that event in their standard works ; 
there is not perhaps a single individual who wiii in words 
deny it. But what do they understand, and what do they 
mean by it ? I must make the same complaint others have, 
of the ambiguity of their language. But after much atten- 
tion, I am satisfied that nothing can be gathered more than 
this, That Christ or the Spirit dwelt in the man Jesus, as he 
did in the Prophets, and as he does in themselves; and that 
there is no difference in the two cases, except that they have 
the Spirit in a smaller degree ; but the man Jesus^ without 
measure ; and, that the Spirit dwelt in him, as an example to 
Ihem, or as an allegorical representation of what he was to do 
m them, Clarkson states, at too much length to be fully 
quoted, but in substance as follows : God bestowed upon y 
Adam, Noah, Abraham &c. " a portion of his Spirit ; or in 
other words, he gave them a portion of that light, which en- 
iighteneth every man that cornetb into the world. At length, 
tn the fulness of time, this divine Spirit, this divine Word, or 
right, look Mesh and inhabited the body of the person Jesus ; 
but with this difference, that whereas only a portion had been 
given to Adam &c. it was givea 'without limit or measure to 
the man Jesus.— After Jesus Ctffist came the Evangelists and 
Apostles. Of the same Spirit which he had possessed bh- 
fneasvrably, these had their several portions, &c." After- 
ward, he argues at length, like Barclay and the rest, to prove 
ibat the same Spirit dwells in men even till now ; and in all 
men. In summing up the whole, and showing for what pur- 
pose or object t^e Spirit dwelt in Jesus, or in other men, he as* 
sigbs precisely the same office to the Spirit in both ca^es. (Vol, 
f. p. 172.) " I ha ve now stated it to be the belief of the 
Quakers, that the Spirit of God acts as an inward redeemer 
toman. Thus, by the promise given to Adam, there was to 
foe perpetual enmity between the seed of the serpent and 
tlie seed of the woman* though the latter was to vanquish ; or, 



4! 



as the Quakers interpret it, between the spirit of sin and in:r 
Spirit of God, that was placed in man. This promise was 
fully accomplished by Jesus ; but the Quakers believe it to 
have been partially accomplished hy many from the time of 
Adam" 

In another chapter Clarkson allows (what had been ob- 
jected,) that the Quakers " make li'ctle of Christ, and every 
thfng of the Spirit and attempts to shew there is no dis- 
tinction. But to an attentive reader of scripture I need not 
prove that the Son and Spirit are as distinct, as the Father 
and the Son; that the office of the Son was to tabernacle in 
the flesh, and die for our offences— but the office of the Spir- 
it, to reprove of sin and renew the heart ; that Christ it our 
Redeemer — but the Spirit our Sanetifier ; that Christ is our 
Intercessor — but the holy Spirit our Comforter. — By making 
no distinction, or rather, by almost losing sight of Christ, to 
u make every thing of the Spirit," the Quakers make out * 
what other Christians will hardly admit, that the Spirit was 
u crucified for us. 95 

The preceding extracts from Clarkson deserve a few re- 
marks. !. They entirely coincide with what will soon be 
quoted and stated in relation to the Atonement] or rather prove 
that atonement has no place in the quaker system. 2. They 
fuUy substantiate what Mather and many others have said ? 
that the quakers believe God is incarnate in them, in the 
same sense he was in " the man Jesus," excepting only in 
measure.. 3. The extracts bear on the subject before us* 
and shew that (if Clarkson be correct,) the Friends do not 
in the true sense believe in the Incarnation of Christ. The 
true doctrine is, that the Word and not the Spirit, " was made 
flesh, and dwelt among us :" and that, in the case of Christy 
God was manifest in the flesh in a sense he never was is 
Abraham or any other man, not only in measure or degree^ 
but as to the object, purpose, manner, effects, and in every 
conceivable sense. 4. The extracts give an idea of inward* 
ademption by the Spirit " in the man - Jesus/' (as a sped* 
D2 



Wen of the same work in believers) which is totally at War 
with fact. Clarkson states this as the. principal if not only 
object of the Spirit's dwelling in Jesus; and shews at some 
length thai in him the Spirit bruised the serpent's head ; 
".possessing or occupying his body, which was weak and 
infirm , and subject to passions ; so that sin could never en- 
ter, but was entirely repelled." But is this inward redemp- 
tion ? Even the Friends have acknowledged sin in men ; 
but Christ " had no sin. 5 ' Here is a combat without an en- 
emy ; a redemption, where there was never any bondage ; a 
raising to life that which was never dead. Surely Christ 
had no lusts to be mortified ; no corruptions to-be slain ; no 
pollutions to be washed away. Into such absurdities do men 
fall, when they allegorize plain scripture* I believe, and 
rejoice in the belief, that the holy Spirit dwells in all truB 
Christians, to redeem them from all iniquity. But I believe 
this is a totally different work from any thing that passed in 
the mind or heart of Christ, while he was on earth ; and that 
he, in the complex character of God-man, wrought his part of 
redemption by giving his lift a ransom for us. — The reader 
must now form his own opinion of the Quaker belief in the 
Incarnation, 

SECTION 3. 

Oj the Atonement of Christ. — 'After quoting my assertions 
concerning the incarnation and atonement, Fr. C. observe^ 
J 5 i hope the author is not so blinded, as to think there is 
much gospel In these sermons which abound with such mis- 
takes : for f believe he never saw any thing in the writings 
nor heard any thing in the testimonies of Friends to warrant 
this assertion." Having replied in regard to the incarna- 
tion, I now proceed to the Atonement. My assertion was, 
u generally the atonement is overlooked, and all they say or 
think of Christ is, of his operations as a Spirit on the human 
mind." The reader will observe the expression I used. I 
3$3 hot assert that they expressly deny the atonement, 6'cst 



that (hey overlodkit. % My meaning was, that they do mi 
give it its due importance, nor rest upon it as the groundwork 
* of their salvation. I was aware that they briefly allow the 
sufferings and death of Christ ; and that his death was useful, 
in some way, to the salvation of men. But I did, and dc 
still, believe, that their best writers have given no correct 
or adequate, ideas of the object, or effects, of these suffer- 
ings, in the great work of redemption. Fr. C. has quoted 
me page from Barclay, a part of which has relation to the 
sufferings of Christ. This is, I believe more than half that 
can be found on the subject in that writer's octavo volume 
of nearly 600 pages, containing as Kersey says, " a full and 
ample account of their belief concerning the -Christian reli- 
gion. 5 * He mentions it very briefly and incidentally in a 
few other places ; but explains nothing. It is much the 
same, with all the quaker writers I have read. Fr. C. 
quotes no more on this subject, except Kersey. The brief 
extract he has made from him is simply a declaration ol their 
belief in the historical facts of the New Testament ; but con- 
tains no statement about the atonement. Such as it is, it is 
all I can find in Kersey's Treatise of above 100 pages, " on 
fundamental Doctrines ofthe Christian Religion." Clark- 
son and Tuke are a little more full and explicit on the sub* 
ject : and but a little. Their account shall be considered 
soon. Whence this brief and indistinct notice ofthe grea- 
test wonder the world ever saw ; of the principal doctrine of 
divine revelation ; a doctrine on which all others depend ; 
without which most of them could not be true or of any avail ; 
and without an understanding of which they have little or no 
meaning ? Why this silence and neglect, if the atonement 
is not " overlooked 5 '? It was not so with Paul. He said 3 
" I determined not to know any thing among you save Jesus 
Christ, and him crucified ;" and with him agree all the New 
Testament writers. The quaker writers certainly, and I 
presume their speakers, seem determined to know little or 
nothing among us, save Jesus Christ as a light and scetl 



within.- .. The sacred writers do not forget that Christ must be 
received, and formed in the heart : but their first and last 
theme is, the silverings of our Lord Jesus. I must briefly 
state the doctrine of the atonement. There are many inci- 
dental effects of the Saviour's death, which can not properly 
be said to belong to the atonement ; (tho 5 they are ascribed 
to his death in scripture ;) because they are not the great ob- 
ject he had in view, in pouring out his soul unto death. Of 
this kind are the following : his fulfilling the prophecies 
that went before concerning him his becoming the anti- 
type of the Old Testament types, and thus making an end 
of them ; his -breaking down the middle wall of partition be- 
tween Jews and Gentiles ; his setting, his people " an exam- 
ple of suffering affliction, and of patience and many other 
collateral effects. But his great object was infinitely supe- 
rior; and the consequences of his sufferings extremely dif- 
ferent from these things. i conceive his object cannot be so 
well expressed as by these words— " he suffered the just for 
the unjust, that he might bring us unto God. 55 The necessity, 
nature and effects oi the atonement will appear from the fol- 
lowing observations. God had given to mankind a perfect 
Jaw T ; holy and just like himself, and worthy to be the rule 
for rational creatures forever ; which is still binding in our 
day, and will be to the end of the world. All men who had 
lived before the time of Christ had, by their depravity and 
rebellion, transgressed this holy law ; all men since have 
done the same ; and all that shall be born till the end of time 
-will follow our example. All the human race therefore laid 
under the sentence of this law, which had said, the soul that 
sinneth it shall die. The wrath of God and his righteous curse 
w r ere gone forth against all flesh. If justice had taken its 
course, we should all have perished forever ; we should have 
been speechless, and God would have been glorious in holi- 
ness, because he had thus judged. Bui God is love. He 
delighted not in the destruction of the guilty. Yet, if he had 
repealed his law ? he would have exhibited weakness muta- 



45 



biiii'y, and injustice. If be had not repealed bis law, but 
had spared and pardoned sinners without an atonement, his 
justice would have suffered. The wicked would have said, 
he either connived at sin, or was unable to punish rebels ; 
and even the penitent would not have known why they were 
pardoned. He found a ransom. Immanuel took our place, 
a voluntary and spotless sacrifice. God laid on him the ini- 
quities of us ail He was made a curse for us. 

Thus he magnified the law, and made-it honorable. Thus 
he died for our offences, and declared the righteousness of 
God. He rose- again for our justification, and is ever at the 
right hand of God for us. — i cannot now quote one in fifty of 
the passages of holy writ, which give this view of the Atone- 
ment. I must leave the statement to the reader, trusting to 
his recollection, or his future examination of the scriptures, to 
convince him of its truth. 

If however this be the atonement, none will any longer 
doubt, when hp has read the following remarks, that the 
Fiiends " overlook'' it. — I cannot find in all their bocks I • 
have read, any account of such a holy law ; that God ever 
gave such a i«w, by Moses, or by any other person ; that 
there is awif such law in force at the present time ; that God 
has ever requied perfect love and obedience of them, or of 
me, or forbidden us to practice idolatry, profaneness, murder, 
theft, or any other sin. 1 cannot find that they have any 
knnwievige or belief of the rebellion and condemnation of 
the human race, as we have seen in discussing the subject of 
depravity. There is no notice of the equity, or holiness, or 
justice of God ; and no complaint that his rights had been in- 
vaded by sin. Indeed from quaker books alone I never 
should get an idea that God is possessed of the glorious at- 
tribute of justice. Still less should I imagine that his wrath 
had ever been revealed from heaven against any ungodliness 
or unrighteousness of men. I never should have dreamed of 
our lying under any curse ; or of Christ's redeeming us from 
the curse of the law. Fr. C. has quoted the substance of what 



48 



'"Barclay and Kersey have said upon the atonement. Tie 
reader will agree, (if he peruses those quotations,) that the 
above ideas are all wanting in them. For further proof of my 
present assertions, I can produce no quotations ; lean only 
assert, that there is no mention made of any such subjects ; 
except occasionally by way of disapprobation. 

Fr. Tuke (with whom Clarkson agrees,) has expressed 
himself more fully and explicitly on the sufferings of Christ, 
than the others have. I shall therefore take his remarks as 
their standard, -to shew that the real idea of an atonement is 
not found among them ; though i shall quote a few sentences 
from Barclay and others. 

The most explicit account of their belief concerning a snf- 
ifering Redeemer are the following :— (i Thus, when the ful- 
ness of thejime was come, God sent forth his Son, made of a 
woman, made under the law, to redeem them that were under 
{he law 9 from those ceremonious observances, which were designed 
to be as a schoolmaster to bring them to Christ." Tuke, page 
36, — This is doubtless 2n/e — it is asserted by the Apostles in 
nearly tbe-same words. But surely it was a secondary object 
in those excruciating agonies of the cros*. Tuke once calls 
it " the propiiiary sacrifice, " but adds not a wordtof explana- 
tion. In page- 39, he comes to the point, and remark?, "The 
-chief objects of the coming of Christ, evidently appear to 
Ifiave been, 1st, by the sacrifice of himself, to make atonement 
to God for us, and to become the ' media tor between God and 
man, 2dly, by the sanctifying operation of the holy Spirit, 
to finish transgression, and to make arj end of sins, and to bring 
in everlasting righteousness. [This surely was done rather 
by his death and resurrection, than by his €; Spirit" • seeing 
?he Apostle says " he died for our offences, and rose again 
for our justification."]" And 3dly. by putting an end to the 
legal dispensation &c." If any true idea of the Atonement 
is here given, it is under the 1st particular. What he means 
■by Christ's making atonement by the sacrifice of himself, is 
' <: o be found at page 42 ; " So far as remission of sins, and a 



4? 

capacity to receive salvation, are parts of justification, we aur;- 
bute it to the sacrifice of Christ. " Do not suppose, reader, 
that this remission of sins takes place, when the sinner repents 
and believes. No ; he means that it took place when Christ 
ditd. For be adds ; " But when we consider justification a& 
a state of divine favor and acceptance, we ascribe it to the 
sanctifying operations of the Spirit." I had supposed that 
when a person's sins are remitted, he is in a "state of divine 
favor and acceptance. But this writer supposes, (if his word& 
have any meaning,) that all our sins were remitted by the 
death of Christ, and we all received the " seed" of life, to 
capacitate us for salvation ; but are not fully accepted with 
Qod, till the Spirit have wrought perfection in us. I have 
nothing at present to do with this statement, only as it shows 
their belief concerning the Atonement; viz that through the 
death of Christ all sin was remitted 5 and the Spirit or seed 
given to all >nien. And this, so for as I can obtain the sense 
of mystical language, is the real meaning of all their writers- 
Barclay's 5th and 6th ^propositions" are, abridged, as fol- 
lows : "God hath so loved the world, that he hath given his on- 
ly Son a light ; [the words a light are an addition to the scrip- 
ture,] and this light enlighteneth the hearts of all for a time, 
in order to salvation, if not resisted : being the purchase of his 
death, who tasted death for every man." The sixth shows that 
this benefit is universal ; u Christ tasted death kc. the benefit 
of whose offering is not only extended to such as have the 
outward knowledge of his death, but to those who are neces- 
sarily excluded from this knowledge ; yet they may be made 
partakers of the mystery of his death, if they suffer his seed and 
light to take place." And then he mentions a defect in some 
" assertors of universal redemption, in that they have not pla- 
ced the extent of his salvation in that divine and evangelical 
principle of light and life, wherewith Christ hath enlightened 
every man that comes into the world." 

Thus they believe that, in some way which none of them 
lias explained^ Christ obtained by his death the forgiveness©? 



48 



Gins, and put men in a capacity for salvation, by giving them 
bis Spirit or seed. This seed accomplishes the 44 ..inward re- 
demption," and Christ accomplished the 44 outward." — J need 
not say that this account of the sacrifice for the sins of the 
world is extremely defective ; 1 need not say to those .who 
read the scriptures that so far as it asserts the actual remission 
of sins, before repentance, even from the time the Savior suf- 
fered, it \sfalse. For the Saviour himself said, 44 except ye 
repent, ye shall all likewise perish." 

The practical effects of this belief are such as might be ex- 
pected ; and their practice is a far the r evidence that I have 
correctly stated their sentiment. I confidently ask, when do 
their preachers dwell on the sufferings and atonement of 
Christ, as the only refuge, righteousness and hope of lost sin- 
ners? As I could find no clear doctrinal statement, so I can 
find no practical use of the doctrine, tho' I have looked through 
several of their principal authors. I look through the Acts 
and Epistles, and I find the atonement, clearly and repeated- 
ly urged and explained ; and made practically to bear on 
every duty. I find it the incessant theme of inspired preach- 
ers ; the center of all doctrines and precepts ; the hope o^ 
trembling sinners ; the joy, consolation, and glory of all 
Christians. If they believe the atonement in the scriptural 
sense, whence comes this vast difference from the scriptural 
use of it ? I have not said they deny the doctrine in so many 
words ; but surely they " overlook" it. 

I had said, 44 Generally, all they say or think of Christ, is, 
of his operations as a Spirit on the human mind." Fr. C. 
numbers this among my 44 mistakes." But every one con- 
versant with their writings must know that Christ is represen- 
ted to be the same as the Spirit ; and that continual mention 
is made of his operations on the mind ; while next to nothing 
is said of his incarnation, or his works anc*i sufferings on earth. 
And all who hear them preach testify, that they direct them 
not to the scriptures ; not to the Cross; not to Jesus, sitting 
at the right hand of God; but to Christ within them ; to 
Christ within the most wicked. 



49 



An extract from the writings of William Venn, (quoted by 
C. Mather,) will at once explain the meaning of the ether 
writers, and confirm all I have advanced on this subject. He 
says, 44 It is a great abomination to say, that God should: 
condemn and punish his innocent Son, that he having satisfied 
for our sins, we might be justified by the imputation ef his 
perfect righteousness." 

Now I have explained the doctrine of the atonement, I pre- 
sume Fr. C. will allow that his brethren "overlook" it. If 
not, I am persuaded my readers in general will be satisfied^ 
from tr.y quotations, that they neither understand it nor give 
it its primary place in the scheme of salvation, 

CHAP. V. 

A GENERAL VIEW OF THE QUAKER SYSTEM OF RELIGION. 

Though my first intention in taking my pen was to reply to 
Fr. C. ; yet having entered at some length into the Friends' 
principles, and having perused their writings more exten- 
sively than I had done before, 1 am led to think it may be re- 
quired of me to take up some subjects not mentioned in my 
sermons, or in the observations. I shall throw my remarks 
into the form of a general view ; which will include a brief re- 
capitulation of subjects already discussed 

I have attentively, and I trust candidly, examined several 
of their most approved authors ; whose express object is to 
give a full statement of thei^pTinciples to the world ; and I 
can find 

1. No account whatever of the attributes, and perfections, 
of Jehovah. I find, it is true, occasional allusions to some of 
his attributes ; but usually- such as to show that the writers 
had very confused perceptions of the nature and harmony of 
his glorious perfection^ Such for instance is their argument 
which, from the fact that God is love, excludes all manifesta- 
tion of v rath or justice from the mission and work of Christ. 
But no where is God exhibited In their books, as " glorious 
E 



iii -holiness, fearful in praises, * doing wonders— as the Lord 
God, merciful and gracious, and that will by no means 
clear the guilty." Now I hold it as a first principle, that 
we cannot with understanding have that "fear of the Lord, ,? 
which is " the beginning- of wisdom ;" cannot be reconcil- 
ed to God, 95 nor " walk with God," nor have a clear evi- 
dence that we are 45 prepared. to meet our God" ^ until we 
■have some knowledge of God. We are very liable to deceive 
ourselves in regard to other principles ; *and to suppose our 
own hearts and lives are pleasing to him when they are not, 
Jf we think him to be " altogether such an one as ourselves." 

2. I can find no account oi any rule or law by which God 
governs the world. This I have already noted, in writing tn 
the Atonement. It is solemnly true that i can find scarcely 
an allusion to the law of ten commands, nor any other of a 
similar nature. If silence on the subject, when they profess 
io give a full account of the fundamental principles of religion 
is an evidence of their opinion ; then according to them, 
God has never given a law to his rational creatures — man- 
kind have not transgressed it, and are not under its curse- 
Christ did not die to honor it, and bear its curse for us-rwe 
need not compare ourselves with it to find our guilt and 
need of mercy — Christians are free from the law indeed — and 
no man has any occasion to fear its terrors in the judgment 
day. But what substitute have they found ? Why, the light 
within,\he seedy the new lav/, the law of the spirit of life in 
Christ Jesus ; which is in fact nothing more than natural co?i- 
science, an unenlightened conscience. Where this will lead 
men, without the scriptures, I shall show in the second part. 
Their system then leaves the world without a moral Gover- 
nor, and themselves without accountability. It is not strange 
therefore that 

3. I can find no recognition of that guilt and ruin which 
the scriptures describe,- into which we have fallen.— ' Where 
there is no law, there is no transgression ;" and where the 
law might be known, but is overlooked, sinners are ''.alive 



of - 

without the law." I have shown their ideas of human de- 
pravity in the 4th Chap. I will say no more on the subject ; 
only to ask, when do quakers apply to Christ, as self-ruined 
sinners, who have rebelled against God, and, are lying under 
his righteous condemnation ? When do they repent, and ac- 
knowledge that they have sinned all their days, and that they 
never had loved God or had one right desire for the knowledge 
of his ways ? Do they know the terrors ©f the Lord ? 

4. I find nothing explicit concerning the Atonement of 
Christ ; as I have already shown in Chap. 4. 

5, i can find no description of Repentance, little statement, 
of our need of it, and little allusion of any kind to the subject. 
The reader needs not be informed that the divine teacher, 
his 12 and 7(5 disciples in his life-time, and his Apostles after 
his ascension, all preached, saying Repent ; and that the 
scripture saith, " God now commandeth all men every where, 
to repent n Why then, in this system of doctrines, do we 
read nothing, or next to nothing, of that repentance without, 
which all must perish ? Nothing of its necessity, nature, and 
fruits ; as flowing from a sight of divine purity ; as involving 
a deep knowledge of sin in ourselves ; as leading us to abhor 
and forsake sin, to love and obey God's law and gospel ; as 
distinguished from worldly sorrow, fear of hell, and remorse 
of conscience ? 

♦ 6. 1 can find but a very lame account of justification. By 
this I mean the pardon of sin to the penitent sinner for Christ's 
sake — and the acceptance with God of the unrighteous and 
ungodly, when they repent, in 41 the Lord their righteousness.'* 
A Quaker's sins seem to have been forgiven before he was 
born, even when Christ died. Their idea of justification is 
deemed unscriptural. They do not view it as the act of Coo 
in absolving them from guilt and the curse of his law 7 ; or in 
other words as an act of grace in acquitting the guilty, and 
restoring them to favor. They expressly term it 44 making a 
person just or righteous ; 5! by which, as they explain, they 
mean that the spirit of life enables him to fulfil perfecfy 'be 



52 



% I can find no clear description of faith. Though I read 
%i He that believeth and is baptized shall he saved ; he that 
believeth not shall be damned. " Though Christ has told us 
all men have wot faith"— and Paul has warned us Co have a 
different faith from Cl the devils yet I can not find that any 
of their writers has given their ideas of gospel saving faith, 
Barclay indeed has said much of what I should cali the medi- 
urn, of faith, but what he calls the " object which maybe all 
summed up in this sentence, " The object of this faith is the 
promise, words or testimony of God, speaking in the mind?* 
Apology, p. 34.— But this wicked men have had— and 
though we had " all faith (of this kinJ,)so that we could re- 
move mountains," and have not tha t faith that worketh by 
love, we are nothing. How will the youth, who read Barclay 
as their principal guide, know whether ihey have " obtained 
nke precious faith with" Peter, " the faith of God's elect" ? 

<3. We have already seen what ideas they have of Regen- 
eration ; that all have received the seed of eternal life; of 
course that all are christians who suffer it to grow. 

9, They believe perfection is often attained in this life. 
That Christians ought to be perfect, I grant ; and that nothing 
but their remaining sinfulness prevents. No Christian will 
he satisfied without perfection ; but deeply laments and ab- 
hors every thing that comes short of it. But the question re- 
lates to matter of fact. Are believers perfect ? Were scrip- 
ture saints perfect ? Those who are styled so, were perfect, 
in that they had graces perfect in their kind — had all the gra- 
ces that pertain to a child of God — and sincerely aimed at 
perfection. But they still had a law in their members, a 
body of sin and death, under which they groaned being bur- 
dened. How is it with the Friends ? Barclay has one prop- 
osition on the subject, which he discusses through 20 page* : 
in which he admits that perfection " admits of growth" [and 
so does the perfection of angels,] and 44 in some part, of a pos- 
sibility of sinning," [and so did Adam's perfection in paradise,] 
but contends tliat their hearts " do not obey any suggestions 



53 



of the evil one, but are free from actual sinning or transgress- 
sing of the law of God, and in that respect perfect/' I judge 
Rot hearts but principles. I will not say how it may be with 
those who say they are perfect in our days ; but John wrote 
after this manrer, ct if we say that we have no sin, we de 
ceive ourselves, and the truth is not in us." Others I leave 
with God ; but " if J should say I were perfect, that afea 
would prove me perverse." No, my prayer must still be, 
u God be merciful to me a sinner " tho' one of the Quaker 
writers, (William Smith, A. D. 1665.) has said of such, they 
are " not ; believers ; for they that believe in Christ are not 
miserable sinners." He adds, " In that which they call The 
Lord's prayer, they generally say, Our Father ; now the 
Children of God are not miserable sinners." 

10. We have seen how they dispose of the ordinances, 
* c which God hath ordained that we, should walk in them." 

11. The doctrine of eternal rewards and punishments has 
little place in the quaker system. Kersey has briefly stated 
their belief in it. But I can find nothing of the kind in Barc- 
lay, Tuke, or Clarkson. They hold out no " prize of the 
high calling" to the Christian ; nor do they " persuade" sin- 
ners " by the terrors of the Lord." You can scarcely find the 
words heaven, or hell, or eternal life, or punishment, in the 
whole " Apology." But how frequently are these subjects 
urged in the oracles of God. 

12. It has occurred to me as an observable circumstance 
that their -system affords no criterion to determine who are on 
the Lord's side ; by which any man may know of himself, or 
form a tolerable judgment of others, whether they are be- 
lievers or unbelievers. It is evident that the scriptures di- 
vide the whole human race into two great classes, them who 
are of God," and " the world that Heth in wickedness ;" and 
describes clearly the character of each class. Frequent are 
the occasions in which we must act upon opinion concerning 
others, though we cannot always decide as to their hearts, 
B»t surely it is of the utmost consequence that every iadlrid - 



ml should know himself, whether he be (i for Christ or against 
him.'* Now their writings afford no standard for such a pur- 
pose. The evidences of grace, and of being in an i mpeniten t 
state, are not stated. All are represented as having divine life 
in them, though perhaps hidden. Believers, when translated 
'nto the kingdom, are represented as experiencing no thorough 
change from the state in which all are placed. From ihls 
they go. oo to perfection very gradually. How shall their 
young friends st judge themselves beforehand, that they be 
Bot condemned with the world ?" 

Let me sum up the contents of this chapter. I would be 
clearly understood to form my ideas of their religion from 
iheir books, and occasional preaching and conversation; and 
not from actual acquaintance with any in private life. I still 
;say, that for ought I know, " their hearts may be better than 
iheir heads. 5 ' I only compare their avowed principles with 
the bible, and consider what must be their natural effect, if 
cordially believed and embraced. Judging from their books, 
we must conclude, their God is all mercy ; their moral law, 
what is right in their own eyes ; themselves imperfect and li- 
able to err, T^ut not ruined sinners ; their Saviour, a mere Re- 
former ; their scriptures, of equal authority with the writings 
t)f Fox, Penn, and Barclay, but not equal to their own imag- 
inations ; their regeneration, an improvement of good princi- 
ples ; their justification, feeling persuaded they are right; 
their obligations, just according to the moving of their pas- 
sions ; their worship, thank ing God they are not as other men. 
Their fruit, I leave to the observation of those who know them 
and their reward with the Judge of the living and the dead at 
bis appearing and kingdom* 

CHAP. VI. 

A CONCLUDING ADDRESS TO MEMBERS OF THE QUAKER SOCIETY* 

My Friends and Brethren, 

I trust I shall not offend you, after this free discussion of 
principles, if I address you as my friends, I am not one 



5"5 

oi those who entertain unfriendly feelings toward those wlio 
differ from them in principle. Nor have I any reason to 
charge you with such an unchristian spirit. I would therefore 
suppose that you can read what I here present you in the 
same spirit, with which I am conscious I have written it. If 
I -know my heart, I have written, under the influence of a de- 
sire to bring your principles and my own to the test of the 
sacred scriptures. To that test you will doubtless say yon 
are willing to bring your own tenets. You will say you have 
already often compared them with the bible. But will not 
the subject admit of review ? Have you not met with many 
scriptures, quoted in these pages, which seem to militate with 
some of your ideas ? Havel not given a fair construction to 
those fcriptures ? At least, can you be satisfied, without dil- 
igently, candidly and prayerfully, consulting the lively ora- 
cles, and judging for yourselves whether the interpretations 
here proposed are not as rational and scriptural as those of 
your writers ? I pretend not to much skill in the oracles of 
God— only to a common share of knowledge and judgment. 
And probably these are better guides to a correct understand- 
ing of the scriptures, than more exalted intellectual powers^, 
andhigh attainments in learning, if the last are not united 
with a humble teachable spirit. So deceitful is my heart, 
that I would not be positive I have searched with such a spir- 
it. I humbly trust however that I have ; I have freely and 
faithfully written the result of my inquiries and convictions, 
yet without intentional bitterness or severity. There must t© 
your minds be something unpleasant in the discussion ; be- 
cause my argument opposes some of your favorite principles. 
But while you remember the discussion is a friendly debate^ 
and not an angry dispute — undertaken for the purpose of inves- 
tigatng the truth, that we all may receive it, whatever it may 
be; you will be as willing as myself to enter upon it; and 
as ready upon conviction to renounce what is untenable. I 
do not aim at making prosolytes from among you ; but I am 
willing to be of the least use in aiding your inquiries after 



56 



truth. Indeed I have written to vindicate what I had said be- 
fore with a full conviction of its truth, more than to make a 
regular and thorough examination of your creed. 

f have assumed, from your profession of Christianity, that 
you will candidly examine what I have written. But I have 
one particular request to make as to the manner of conducting 
this inquiry, I must entreat you to make the scriptures the 
only standard by which to judge of my remarks. You may 
think otherwise than I have written ; and you may think you 
have the Spirit of God- to tell you so ; but let me affectionately 
ask you, can you know you have that Spirit ? Is there no 
danger of. deception, if you follow an internal guide ? Or can 
it be the Spirit of God, which leads your minds away from the 
truth as it is in Jesus, and as you find it in the holy scrip- 
tures? Taking Yne same counsel to myself — holding myself 
ready to renounce any principle I hold, when convinced it is 
not found in the sacred writings — I ask no more of you. 
Praying that God would enable lis ail to search and understand 
the scriptures — -that his Spirit may open our understandings 
to behold wondrous things out of his law — that he would 
dispose us to love and obey his truth, and make it known to 
all nations for the obedience of faith — I submit my remarks 
to yot* and to tke world , and bid you »n affectionate farewell. 

A. R. 



PART It, 

*. VLYPI(\V.no3 -OF J/HE HOLY" SCRIPTURES, AS THE SUFFIC1E!*T 
AND ONLY GUIDE. 

CHAP. L 

o'v the fexrsxrKG necessity for this work. T'he point at 

ISSUE CLEARLY STATED. 

Deism, or direct infidelity, appears io have retired before 
the lighi of truth, clearly exhibited by the friends of the gos- 
pel. Now the faithful are summoned to defend the bible 
against another and more covert attack. The deceived 
seems satisfied to admit the scriptures to be a revelation from 
God.; but attempts to persuade us they are not the only nor 
principal one. He would induce us to expect a continuance 
of the same divine communications to us, which were made 
to the sacred writers, and in the same supernatural manner. 
It is not enough for him io pervert and zvrest the truths of 
scripture, by proposing false constructions of their sense : he 
seems determined to render the rule itself almost useless, by de* 
grading while he admits it, and proposing to show unto us 
" a more excellent way." 

There are many who profess Christianity, and would be 
xeceived as preachers of the gospel, who do not profess to 
derive their doctrines and sentiments from the bible alone ; 
but who appeal fcr authority to another standard, in- 
dependent of the scriptures, superior and more infallible. 
Since the reformation ; when men forsook the Romish com- 
munion, renounced the decisions of mother church and an in- 
fallible Pope, and regained possession of the key of knowl- 
edge ; Christians have usually appealed, in their various de- 
bates, to the lively oracles of God. From their decision 
there has been no appeal, except to the tribunal of Christ, in 
the day of the revelation of God's righteous judgment* Tc 
this course there have been exceptions ; for some have exafc 



ted reason above the scriptures; and occasionally an enthu- 
siast has arisen, who gave out that he was some great one, 
and pretended to special communications from ahove. Yet 
the light of truth, the majesty of the scriptures, and the mer- 
cy of God, had long preserved the greater part of the re- 
formed Churches from such delusions. Within the period of 
one generation past, particularly in this part of the world, 
pretences to divine communications seem to have multiplied. 
The number is great of those who claim to be inspired 
-equally with the sacred writers, and the Apostles of our 
Lord. 

The sentiments of these persons may be reduced to these 
Jive. ( 

1 The scriptures are a record of the word of God, like any 
other historv ; but are not the word of God. • ■ 

2. The scriptures in general are true; but they are a 
dead letter and useless tiH the Spirit enable us to understand < 
them, or reveal the same things to us. 

3. The Spirit still continues, in aN men who do not resist it, 
the same work of revelation or inspiration which he did in 
scripture-times. 

4. Where the scriptures are known, they are useful , isa 
connection with the Spirit; for the Spirit leaches nothing 
contrary to them. 

5.. Where the scriptures are unknown, and the gospel was 
never preached by man, there the Spirit reveals ' Christ without 
the written word. The heathen are taught the way of life, 
I as well as Christians. 

This particular statement seems proper for the sake of ex- 
plicitness. Perhaps all the ideas may be comprized in t his 
sentence : * The Spirit now inspires believers as truly as ever, 
and in all parts of the world ; in harmony with the scriptures, 
and making use of them, where they are enjoyed ; but standing 
in no, need of them, and being in every sense superior to that 
dtad letter, as a guide in matters of religion.' 

The reader will observe in this creed a recognition of the 



. 59 

scriptures ; not indeed as the word • of God, not as the only 
and sufficient rule of faith and practice ; but as a record of the 
word, a true history of real facts, and useful by the aid of 
the Spirit to those who are favored with them. The 
persons in question therefore are not direct infidels and avow- 
ed deists ; and the labor of one who contests their principles 
must necessarily differ in some respects from the course which 
has so often been pursued with those who totally deny the 
bible. The object of this treatise therefore will be, not so 
much to prove that the scriptures are from God, as that new 
revelations are not from him — to prove not so much their di- 
vine origin, as their sufficiency ; not so much their truth, as 
their authority ; not so much that they are a rule or guide, as 
tfcat they are the only guide. We are called to raise the bi- 
ble from a itate of degradation, and give it its true place as 
containing the lively oracies of God, in opposition to the 
claims of men's fancies and satan's devices. 

Our opponents differ among themselves iespecting the de- 
gree of authority and importance to be given to the scriptures* 
Some speak of tbem with much respect ; others with indif- 
ference ; and others, I lament to say, with contempt. Some 
allow the inspiration and authority of a part, but reject other 
parts as uninspired and false. Some place them on an equal- 
ity with authentic and correct human writings ; but deny that 
the writers were u moved by the holy Ghost and value 
them above human writings only as they treat on divine sub- 
jects, and their authors had better opportunities than others 
for writing cori*ctly and profitably. Others admit the in- 
spiration of the whole ; but claim equal inspiration for them* 
selves. They all agree however in saying they are not the 
word of God ; and are only a secondary and inferior rule. 
While my principal aim will be to expose the falsity of the 
general sentiment, I shall not entirely lose sight o? these va- 
rieties. 

If it be not a fact, that God, does now inspire men as he 
did the Prophets and Apostles^ it is evident that those who be- 



60 



J*eve it must be in a dangerovs error. They are 'cu-av..> 
from the guide which God has given them, and follow they 
know not what. It is believed the consequences of this de- 
parture from the light have already been very deplorable ; 
and promise .to become far more extensive and ruinous, if the 
scriptures are not soon holden up more conspicuously to view* 
and the attention of men called back totbat light to their feet, 
and lamp to their paths. To the " scriptures of truth," as 
to a light shining in a dark place, would we direct the minds 
of our fellow mortals, till the day dawn, and the day -star a- 
rise in their hearts. 

Some readers, unacquainted with those who avow the a- 
bove sentiments, may demand evidence of the facts here as- 
serted, that the scriptures are thus degraded, and that pre- 
tences to new revelations exist, to any great extent in the 
community. Evidence shall be given. 

All I have imputed to any persons is asserted by the 
Friends. Ciarkson's Portraiture, vol. 2. p. 113. " The 
Quakers believe— that the spirit of God was given to man-^ 
among other purposes, as a teacher of good and evil, or to 
serve him as a guide in spiritual concerns by which he 
may " attain a knowledge sufficient to enable him to discov- 
er the path of his duty both to God and bis fellow-man " P. 
130. " This Spirit of God— the Quakers usually distinguish 
by the epithets of primary and infallible. They have pro- 
nounced it to be the only infallible guide to men in their spir- 
itual concerns It is a doctrine of the society that the Spirit 
of God is the primary and only infallible, and the scriptures 
but a subordinate or secondary guide." P. 14. " With res- 
pect to the heathens-^-ihe Quakers believe that God's holy 
Spirit became a guide also to- them% and furnished them, as it 
bad done the Patriarchs and Je ws, w ith a rule of practice,** 

Barclays second proposition, in his Apology, p 3. con- 
tains the following : — u The testimony of the Spirit is that 
gtlone by w hich the true knowledge of God hath been, is, and 
£anbe only revealed; who ? — by the revelation of the same 



Spirit hath manifested himself all along unto the sons ofmetr^ 
both patriarchs, prophets, and apostles ; which revelations of 
God by the Spirit, whether by outward voices, dreams, or 
inward objective manifestations in the heart, were of old the 
formal object of their faith, and remain yet so to be ; since the 
object of the saint's faith is the same in all ages, though set 
forth under divers administrations. Moreover — these di- 
vine inward revelations neither do nor can ever contradict 
the outward testimony of the scriptures, or right and sound 
reason. Yet from hence it mill not follow, tRat these divine 
revelations are to be subjected to the ex arrdnation, either of the 
outward testimony of the scriptures, or to the natural reason 
of man, as to a more noble or certain rule or touchstone : for 
this divine revelation, .and inward illumination, is that which 
is evident and clear of itself, forcing the well-disposed un- 
derstanding to assent, irresistibly moving the same thereun- 
to." That is, in plain language, " The Spirit reveals truth 
to man, by special inspiration, in all ages, as truly and fully 
as he did to the Prophets and Apostles. In so doing, he 
does not contradict the scriptures. But his inward revela- 
tions are so superior to the scriptures, so absolutely certain 
to the mind by their own evidence, that they are not to be 
examined or tried, either by scripture or reason." On this 
proposition he expends forty-eight octavo pages. 

Barclay's 3d proposition, p. 4. contains the following : 
1 5 From these revelations cf the Spirit of God to the saints 
have proceeded the scriptures of truth- Nevertheless, be- 
cause they are only a declaration of the fountain, and not 
the fountain itself, therefore they are not io be esteemed the 
principal ground of all truth and knowledge, nor yet the pri- 
mary rule of faith and manners. Yet, because they give a 
true and faithful testimony of the first foundation, they are to 
be esteemed a secondary rule, subordinate to the Spirit, from 
which they have all their excellency and certainty. 53 Pp. 
109, 110, he has two propositions united, " concerning the 
universal redemption by Christ \ and also the saving and 



6£ 



spiritual light, wherewith every man is enlightened v The 
propositions themselves are long, and are argued through 
eighty-seven pages. The substance of the whole is an at- 
tempt to prove that heathen and all nations have by the Spir- 
it a saving knowledge of Christ without ike scriptures or the 
preaching of the gospel. 

Kersey, Tuke, and others, concur in these sentiments. It 
is to be hoped there, are none at present in the society of 
Friends, who would imitate their more zealous ancestors in 
saying, ".thy bible is the word otthe devil, 5 ' (See part J. 
Chap. 5.) Yet they continue to deny the scriptures the hon- 
orable appellation, " the ^vord of God.' 5 Tuke's Princrp!es 5 
p. 33. " There is a name by which the holy scriptures 
are frequently distinguished, which appears to be in divers 
respects exceptionable, namely, the Word of God." Ker- 
sey's Treatise, p. 18. " The society of Friends do not 
agree with those professors 'ofChristianity, who say the Scrip- 
tures are the word of God. 5? 

Many persons who are not Quakers agree with them in 
deeming the scriptures a subordinate rule, and in the belief 
that they have new revelations ; and perhaps far exceed the 
present Quakers in degrading the sacred volume, and follow- 
ing " vain imaginations." But it is out of my power to 
produce many printed authorities for the truth of this asser- 
tion. The persons and sects to whom 1 allude have rarely 
published much. Something might be gathered from small 
fugitive pieces which have issued from the press ; such as 
memoirs of individuals, accounts of religious experiences and 
revivals, and books of hymns. But I assert facts well known 
to multitudes in this section of the country, and to some in 
almost or quite every town, when I say, that the sentiments 
above named are prevalent with the free-will Baptists, and 
with some others. It is a matter of public notoriety that 
preachers frequently assert, the scriptures are not the word of 
God ; that they frequently styie it a dead letter ; and stig- 
matize a belief of its doctrines, and a careful sludy of its pa- 
ge.^ as formality, and reverting to Judaism and human tradi- 



iions. That they speak particularly of the old Testament i& 
antiquated and useless. That they put themselves on an 
equality with the Apostles, and speak of them as familiarly 
as they do of one another. That they often bring objections 
against some passages of scripture as erroneous ; and have 
frequently been known to ask, " how can the whole bible be 
the word of God, when it contains in so many instances, the 
words of men, of wicked men, and even of devils ?" It h 
well known to be a very Common thing for preachers to aver 
that they receive their message and doctrine immediately 
from God \ and to boast that they hitve #bt learned it from 
the bible, That they and their hearers judge of sentiments, 
practices, experiences, and evidences of grace ; in them- 
selves, in each other, and in other men ; not by comparing 
these things with scripture ; but by dreams, visions, voices, 
revelations, inward suggestions, and inward feelings. When 
these facts are considered by the reader, I wiil no longer 
insult hi* judgment by offering reasons for my undertaking 
the present little work. 

Socinians and other libers) Christians among the more in- 
formed part of the community are possibly not aware that they 
have so numerous a body of allies in the work of mutilating 
the scriptures, and of denying their inspiration while they al- 
low their authenticity.* But such is the fact. And it fur- 
nishes another evidence of a truth which has sometimes been 
remarked before, that opposite errorists, and despisers of 
gospel truth often meet unexpectedly on the same ground. 
Who would have supposed, that they who idolize reason and 
ridicule the wovb of the Spirit, should be found fellow- work- 
ers with those who have abmidoned reason, to follow the 
Spirit alone ? That these very different guides should lead 
both parties to degrade and abandon the only true and infal- 
lible rule, the scriptures of truth ? That liberality and fa- 
naticism-should meet in Christian fellowship, and unehris- 

*See the Improved Version^ and Bucfrmiuster's Sermon on thi. 
Epistle" to -Fhilemoo-, . 



Hant^e the residue of the Christian world ?— Strange as the 
-coalition may appear, the believer in the scriptures may de- 
rive a confirmation to his faith from the circumstance. He 
may fee! an additional confidence in the Rock of his hope, as 
"both a rational and spiritual foundation, when he finds the 
iailure both of the self-wise and the visionary in their several 
ways; and when he sees them both assail in vain the scrip* 
aires of eternal truth. 

This work will probably never meet the eye of the devo- 
tee of reason. Jt is written for the other class, and those 
who may he exposed to their, influence. Designed for me- 
fulness, it is purposely written in a plain familiar style. Let 
us now proceed to the discussion, recollecting that the ques- 
tions in debate are these ; " Are the scriptures the sufficient 
and only rule of faith and practice in this age of the world ; or 
-do men receive additional revelations by inspiration ? Is the 
bible the guide " that should come ; or do we look for an- 
other T' ; . 

CHAP. IL 

tt&ETJIER THE SC&IPTURES ARE ""THE WORD OF GOD.'' 

V U need not again be asserted that very many persons deny 
'thai the scriptures are the Word of. God; persons too who 
admit, wholly or in part, their authenticity as ' containing 
true accounts of facts and doctrines. It is common for them to 
say, " they are not the word, but a record of the word." At 
first view, this appears to be only a difference in terms : they 
seem to object only to the expression, while they believe all 
we mean by it. And I have met with some, who have ar- 
gued to this effect. If this were all, both in their intention, 
and in the effects of their assertions upon their followers ; I 
should not deem their sentiment peculiarly dangerous, nor 
would I contend for a name. But this is not all. Examined 
closely, their meaning goes, at least, to place the scriptures 
hefow the inward teacher. To this they ..give the titles, " the 



Word of God, the Voice of the Lord, and Preacher 01 rigiiv 
eousness." And whatever is intended, they are generally 
and almost necessarily understood by this denial, to say thaf 
the bible does not contain a' sufficient revelation from God ; 
and by some are almost unavoidably understood to deny the 
inspiration of the scriptures, as fully as infidels do. Believ- 
ing therefore that the name (word of God) is a very proper 
one for the scriptures, (if they mean to object to nothing 
more than the name ;) believing also that they do mean much 
more, and that the effects of a belief of the sentiment are very 
detrimental ; I shall endeavour to prove that they are the 
word of God, and ought to be called so. 

It will be proper first to state and answer some objections 
which are urged against the use of the term. Those which 
have fallen within my notice are three. 

1. It is said " the bible is composed of ink and paper ; it 
may be torn in pieces, or burnt, or decay by the ravages of 
time ; but who can suppose that this is the word of God, 
• which liveth aj)d abideth forever ?" Let my readers be as- 
sured this objection has often been seriously brought forward. 
On this principle, if the objector should receive a letter from 
a distant friend, in his own kand-writing, bearing undoubted 
marks of authenticity, let him give no heed to it. If it should 
contain the most distressing or joyful intelligence, let him 
neither weep nor rejoice. He has enly to put the frail thing 
in the fire, and all remains as before he received it. If it 
contained the dying advice of a father, intended to direct 
him through life, and smooth his dying pillow, still let him 
only burn the letter, or tear it in pieces and scatter it in the 
wind, and he is free» If the objector possesses notes of handj, - 
bonds, or obligations against any of his neighbors, he may as 
well destroy them, or give them up to the promisers. Thejr 
will not " abide forever;" nor is he sure they will for a 
single day. They are nothing but ink and paper, and lia- 
ble to be burnt before they become due. On this principle* 
the public acts of ttie government, written or printed,, a 



66 



very useless things. But what child is so weak as not to 
know that we do not mean the ink and paper of the bible, 
but its truth, conveyed in human language, and by means 
of these material things ? No, it is folly to urge this objec- 
tion against the book of God. Its truths are registered in 
.heaven, and will be the rule of decision upon our eternal 
states, when we stand before God. Its truths ought to be en- 
graven on our memory and the tablet of our heart. One bi- 
ble with care will usually suffice for the life of one person ; 
or if it should perish, another can be procured. True, it can 
be burnt ; it has been burnt a vast number of times. But 
still it survives ; and there are now more copies in the world 
than ever before. It now bids fair to survive all the malice 
■of its enemies, arid fill, the world wiih its saving light. 

2* It is objected that " the Scriptures cannot all be the 
word of God, because they contaia, in many places, th# 
words of mew, of wicked men, and even of devils" Reply.. 
For some good purpose, {generally evident from the connec- 
tion) the sacred writers were " moved by the holy Ghost" 
to record these speeches, but not to approve them. The fact 
that such wicked words were spoken, by wicked men or 
devils, rests on divine authority, and is given " for our in- 
struction. 5 ' We do not mean that every sentence, taken sepa- 
rately, is the word of God, or expresses his mind ; but that 
the whole account in which any such wicked words are found, 
is given by inspiration of God," and may be called his 
word. Thus, in the history of Christ given by Matthew (for 
an instance,) we find frequent accounts of the cavils, objec- 
tions, revilings, and calumnies of the Pharisees., The evi- 
dent object of the sacred writer is to give us an idea of those 
men ; to furnish an instance of human depravity ; to exhibit 
the wisdom, the meekness, the patience, and the fidelity of 
our Lord, as they could not have been shown, if we had- 
read of no such ad versaries ; and to vindicate his justice in 
casting such offenders out of his church. No one would say 
that any of their vile speeches was the word of God j but I 



beUeve Ike whole account, or gospel of Matthew is the word 
of the living God, Take a paralled case. Suppose a mas 
of veracity relates to me an awful instance of murder and 
robbery which he had witnessed, and repeats some of the 
horrid expressions of malice, rage, and perhaps impiety, 
which he heard on the occasion. He has a good purpose in 
view in relating the facts ; to warn me against the murderer; 
to affect my heart with the sufferings of the victim ; to give 
me an example of the awful lengths to which human deprav- 
ity can go. I should not say that the words of the murderer 
were the words of my friend ; but I should say with proprie- 
ty that the whole account rested on his word, and that I be- 
lieved it on his testimony. If any one should doubt the truth 
of the relation, I could say, I have my friend's word for it ; 
or, it is the word of my friend. Who was ever in doubt > 
when reading the scriptures, where the mind of God is ex- 
pressed, and where we are to take his word respecting the 
wicked actions or expressions of bad men and devils 2 

3. It is objected that Christ is called " the Word of God; 59 
and therefore it is improper to give that title to the scrip- 
tures. 

In reply I shall admit that our Redeemer, among the vari- 
ety of titles given him to express his various offices, excellen- 
cies and glories, is called the Word of God. He is so called 
in the first chapter of John's gospel, in one of his epistles, and 
in the Revelation. I know of no other passages in which it 
is certain this title is given to Christ. There are a few oth- 
ers, which may be so understood without evident violence to 
the sense. But this application of the term does not prevent 
its being applied to the scriptures. Christ probably receives 
this title because he has " declared 5 ' the Father to us. But 
the several communications or messages by " holy men, who 
spake as they were moved by the holy Ghost ; which are 
written for our instruction," and are collected in the bible ; 
these severally and collectively are a declaration of Jesus 
Christ and God the Father, and may properly be called tfee 



word of God. This objection assumes that a word or phrase 
cannot be properly used in more than one sense, or signify 
more than one person or thing. But this is an egregious mis- 
take. In all kinds of writing and discourse, and in all the 
few languages with which I am acquainted, (and I presume in; 
most others,) it i& a very corwiwn thing tor a r word or phrase 
to sustain different meanings in different situations ; so that 
the true idea in each instance must be ascertained from the* 
connection. Christ is called the " son of man and so was* 
EzekieL The term law in scripture means the ten Com* 
mands ; the lev itical rites and ceremonies ; the judicial code 
of the Hebrews, or some one particular statute ; the gospel ; 
the consience of the Gentiles ; the Spirit of life, in the believer ; 
and the remains of sinful propensities in converted Paul. I 
need adduce no other instances. It is apparent the scrip- 
tures may, with propriety, be termed the word of God ; aU 
though the term is applied to Christ. We use the term word^ 
(of man,) in different senses. If 1 hear a person speak, I call, 
the thing spoken his word. If, long afterward, I repeat what 
was spoken 3 I say this is the word of my friend . Of a prom- 
ise from him, I say I have his word for it. If another doubt- 
the fulfilment, I say, I can depend on his word 9 meaning his 
veracity. But, what is more marvellous still, I have received 
-a letter from a distant friend. Though I have heard no speech 
,nor sound; yet I call the substance of the letter my friend's 
zvord ; and here again I rely upon his word. 

Having disposed of objections, and shown that there is noth- 
ing improper in such an application of the term, I will now 
prove that they are so called. I make little account of the fact 
that they have generally received this title among Christians 
from time immemorial. It is sufficient that the scriptures give 
themselves this name. It is adequate authority, if inspired men 
have so termed their own messages, and those of each other ; 
ii the holy Ghost, the Father by a voice from heaven, and 
Christ while he taught oa earth, have employed the same 
phrase, All this will be made to appear. My opponents 



•usually allow the scriptures are true. Let them therefore tes- 
tify for themselves, and give us their own title. Let us ask 
the bible a " what sayest thou of thyself ?" God did not re- 
veal at one time all which is contained in the bible ; but at 
sundry times, and in divers manners spake unto the fathers 
by the Prophets, and in later times spake unto men by his 
Son. The words of Christ were confirmed unto men of sub- 
sequent ages by them that heard him, his holy Apostles. 
Now each of these messages or revelations was severally the 
word of God ; and all of them collectively are his word. Any- 
single message by a Prophet, that of Isaiah to King Hezeki- 
ah for instance, was the word of God ; and all the separate 
messages of the same Prophet were therefore His word, 
Paul's letter to the Romans was God's word to them ; his let- 
ter to the Ephesians his word to them; and all his letters the 
word of the living God to us. 

Passages will bear upon this argument, which contain any 
of these expressions ; 44 word of God, word of the Lord, word 
of Jehovah, word of Christ, my word, (when God speaks,) 
thy word, (when God is addressed) his word, (when God is 
spoken of,) or simply the word, (when the connection shews 
that the word of God is intended.) 

If Christ is called the t Word of God seven times, (certain- 
ly not more than twice seven,) the divine messages which 
now compose the scriptures are so called more than two hun- 
dred times. A few only of these can here be quoted. Deut. 
4. 2. Moses says to the people, " Ye shall not add unto 
the word which I command you, neither shall ye diminish 
aught from it ; that ye may keep the commandments of the 
Lord thy God, which I command you." Here, speaking of 
the statutes, judgments, and commandments, (see verse 1.) 
which God had given them by him, he evidently calls them 
the word, and as obviously means the word of God. 'Deut. 30. 
14. c, But the word (of God unquestionably,) is nigh thee, in 

tit may be new to some readers to remark that when the term 
Word applies to Christ, it begins with a capital letter. 



[by mouth, and in thy heart, that thou mayest do it. ?5 A 
mystic would say he means an inxmrd teacher. But let Mo- 
ses explain himself. Vers. 11 — 13. " For this commandment, 
which / command thee this day, it is not hidden from thee, 
neither is it far *off, &c. ; but the word is nigh *hee &c— - 
Paul, quoting this passage, adds, " that is, the word of faith 
that we preach." iChmn. 18. 15. David* by the holy Ghost, 
thus speaks of the covenant with Abraham, &c* concerning 
the land of Canaan ; ki Be ye mindful always of his cove- 
nant j the word which he commanded to a thousand genera- 
lions " isa. 45. 23. " I have sworn by myself; th$ word k 
gone out of my mouih, and shall out return ; [what word ?| 
that unto me every knee shall bow, and every tongue shall 
swear,-" in the explanation Christ gave of the parable of 
the sower, Mark 4, 14 &q» this expression, the word, is us- 
ed eight times ; and Luke on the same subject says, M the 
seed is the word of ' Gtd" h Uhrnt here meant ; or the 
gospel message ? They who receive the word are said to 
hear the word ; referring to their hearing preaching or in* 
sirmnm* Would our Lord represent himself as being scatter- 
ed like seed ; as sowing kirn mif ; m being sown by a minis* 
fer ? Would he describe biinself as < bemg caught away by 
satan, choked by the cares of ore, «r perishing on stoney 
places ? The expressions are natural, when understood of 
the preaching of the gospel, its reception, and effects. Mark 
16. 19, 20. " So then, after me Lord [Christ] had spoken 
unto them 3 he was received up into heaven, and sat on the 
rig-ht hand of God. And they went forth mid preached eve- 
ry where, the Lord [Christ] working with them, and confirm-, 
iug the word with signs follow ing r 55 . Is not the word which the 
Apostles preached made very distinct from Christ ? It was un- 
doubtedly their message which is called the word ; and this 
was not their own ; not the word of man, but ofGod. 

If the term word mean Christ alone, then we may substi- 
tute the term Christ wherever the other occurs, and slil! pre- 
Eerve the sense, and propriety of the passage* Lei us make 



alteration in a few passages, and observe the result. Jdfea 
12. 48. Christ says, " The word [Christ] that I have spoken, 
the same shall judge him in the last day" John 14. 24. 
"■He thatloveth me not, keepeth not my sayings ; and the 
word [Christ] which ye hear is not mir% but the Father's 
which sent me " John 15. 3. " Now ye are clean through 
the word [Christ] which f have spoken unto you." John 17. 
Jesus, praying for his disciples to the Father, says, ver. 6. 
" thine they were, and thou ga vest them me ; and they have 
kept thy word [Christ.] Ver. 14. I have given them thy 
word [Christ.] Ver 18. Sanctify them through thy truth; 
thy word [Christ] is truth. Ver 20. Neither pray I for these 
alone, but for them also which shall believe on me through 
their word [their Christ]" The Apostles were to he preach- 
ers of the word, or gospel of Christ ; and it was a message 
from God. Rom. 10. 1 7. " So then faith cometh by hearing 
(not internal revelation,) and hearing by the word of God" 
or preaching of the gospel, 1 Cor. 5. 19; Paul writes, God 
" hath committed unto us Ahezvord of reconciliation" ; the 
gospel message with which they were intrusted. Col. 3. 16. 
" Let the word of Christ dwell richly in you in all wisdom." 
Does the Apostle mean the Christ of Christ ? 1 Thess. 2.13* 
" For this cause also thank we God without ceasing, be- 
cause, when ye received the word ofGod wfeich ye heard of 
us s ye received it,- not as the word of men, but (as it is in 
truth) the word of God." He certainly means his preaching 
here. Did he know {hat was truly the word of God ; or did 
he give it a wrong name ? Rev. 1 2. 11. " And they over- 
came him by the blood of the Lamb, and by the word 
[Christ] of their testimony." 2. Tim. 2. 15. "Study to show 
thyself approved unto God, a workman that needeth not tc 
be ashamed, rightly dividing the word of truth." On this I 
only ask, in the words of the Apostle on another occasion 3 
is Christ divided ? 

Prov. 30. 5. " Every word of God is pure." If this mean 
Christ, I ask ? how many Christs are there ? If it be retorted; 



how many messages are there ? the answer is easy, f hem 
have been a great number, at different times. Each of them 
separately was the word of God. All of them collected, and 
forming one message or revelation to us, are the word of 
God. Mark 7. 13.#The Savior refers the Pharisees to the 
law of Moses, and then mentions the commandments which 
they had imposed on the people. He adds, " making the 
word of God y (i. e. the law by Moses,) of none effect through 
your traditions." Luke 3 2, " The word of God came to 
John in the wilderness" But John never saw Jesus Jill he 
came to him at Jordan to be baptised ; as may be seen 2 
John 1. Luke 8. £1. " My mother and my brethren are 
these which hear the word of God, and do it" A manner in 
which he would not speak of himself. Acts 6. 2, 4. "ft is 
not reason that we should leave the word of Gody and serve 
tables. But we will give ourselves icontinually to prayer, 
and to the ministry of the word." May we infer, it was rea- 
son that the brethren who were chosen to the office here pro- 
posed by the Apostles should leave Christ to serve tables ? 
The twelve would not wash their own hands from the guilt of 
apostacy, and yet recommend the crime to their brethren. 
2 Cor. 2. 12. " I came to Troas'fo preach Christ's Gospel. 
Ver. 17. For we are not as many which corrupt the word 
of God;" -evidently referring to Christ's Gospel which he had 
preached. Eph. 6. 17. " And take the helmet of salvation, 
and the sword of the Spirit, which is the word of God." « Is 
Christ the sword of the Spirit? See also Isa. 40, 8. Luke 5, 
1. Acts 8. 14, 25. and 11. Land 13. 7, 44, 46,48,49. and 
19. 10, 20. Rom, 9, 6 \ Cor. 14, 36, and the following f 
which shew that Christ's word is something distinct from 
himself ; and it will not be questioned that his word is the 
same as God's. Luke 4. 32. John 4, 41. Matt. 24* 35. 
John 5. 24, and 8 31, 37, 43, Rev. 3. 8. To these nu- 
merous quotations might be added many more 

The reader will probably be surprized to learn, after rea- 
ding these quotations, that the society of Friends refuse to call 1 



the scriptures by any other name than that which they claim for- 
themselves-" and therefore cannot call them the word of God* 
Kersey, p. 20. The reader may have noticed that many oL 
the preceding passages are taken from the gospel of John* 
But Clarkson observes, Vol, II. p. 276. " Tbe Quakers 
apprehend that Christ is the word of God. They cannot 
therefore consistently give to the scriptures that name which 
St. John the Evangelist gives exclusively to the Son of God." 
Yet this appellation, so scrupulously reserved for Christ alone, 
and denied to the holy scriptures, is freely applied to .their 
mm revelations, which they profess to receive. Take the 
following specimen from Fox, the founder of Quakerism. A 
letter to a minister begins thus : "The word of the Lord, 
to thee, O Lampitt. 59 Another to his hearers thus : " The 
word of the Lord God to all the people that follow priest 
Lampitt, who is a blind guide." — Perhaps we may question 
the propriety of this appellation ; but I think we cannot hes- 
itate to receive the bible as the word of our God> which shall 
■Stand forever. 



chap. nr. 

REASONING FOR THE INFERIORITY OF THE SCRIPTURES, ANO IN 
FAVOR OF NEW REVELATIONS, EXAMINED. 

On this part of the subject recourse must again be had ta 
that giant of demonstration, Robert Barclay ; and other wri- 
ters among the Friends. Other sects, as I have before noti- 
ced, have published but. little.. They also have little to do 
with " reasoning," particularly as to the^ac* of their being 
inspired. For themselves, they know it infallibly ) and this 
persuasion precludes argument and inquiry. To gain credit 
with their followers, confident assertion is sufficient, without 
argument from scripture or reason. I shall therefore make 
Barclay's reasoning the particular subject of examination ; 
not neglecting entirely arguments or rather assertions of more 
modern date. 

G 



Barclay's first argument for the Spirit as a guide superior 
to the Scriptures is, in substance, as follows : " The scrip- 
tures were themselves given by the Spirit ; he must be supe- 
rior to his own work, or word ; therefore the scriptures cannot 
be the principal ground and origin of all faith and knowledge." 
Let us apply this argument to other cases, I receive an ac- 
count of events I have not myself witnessed, from a man of 
veracity. -The account is of vast importance, to my interest, 
and has an important bearing upon my conduct. But the ac- 
count itself depends entirely on my informer ; he must cer- 
tainly be " superior to his own work or word / 5 therefore the 
account is of no manner of use to me. At least I can make 
little use of it, without having recourse every moment toils 
author. A master gives all necessary directions to a servant 
concerning a particular business, and for a certain time ; .du- 
ring which time he is absent, or has bidden the servant ex- 
pect no farther orders. How clear it is that these orders de- 
rive all their meaning, truth, and author My from the master; 
,and that he is himself vastly superior to his own directions, 
What a fool then must the servant be to give any heed to kis 
orders, except his master is every moment at hand, and giv- 
ing new commands. If he wants eocplamtiom of orders alrea- 
dy given ; if cases occur to which his orders do not extend ; 
or if his master has given intimations that further directions 
would come; still he may apply — -but the case is entirely 
different from the former. Again, to use Clarkson's simili* 
tude, rivers and streams depend upon their fountains or 
springs ; the scriptures flow from the Spirit in like manner ; 
therefore they are inferior. But is the stream which runs by 
my dwelling no river to me, and must I make no use of its 
waters, because I have never traced it, perhaps hundreds of 
tuiles, to its source ;. or because its fountain is hidden in the 
bowels of a mountain ? It is a river ; its waters are useful ; 
it continues to flow ; it will flow to the end of my life ; and 
probably to the end of the world. The truths of the bible 
flawed from the Spirit and are inferior to him in many res- 



pects. But, as a rule of faith and practice, they are superior 
to the Spirit; unless, it be first proved that inspiration is still 
continued. This is a stream of living water, which make? 
glad the city of our God ; its waters are pure ; when applied 
by the sanctifying influence of the Spirit ; " they are spirit, 
and tbey are life." This river flows from the throne of God 
and the Lamb 5 but who has explored the fountain-head ? 
Let the sun be another emblem. His rays flow from him, 
and depend on him ; he is therefore vastly superior to them. 
Are we then without light and heat, till the sun himself come 
down to the earth and consume us ? 

2. Barclay argues : " The very nature of the gospel it- 
self declareth that the scriptures cannot be the only and chief 
rule to Christians ; else there should be no distinction be- 
twixt the law and the gospel." 

This argument rests entirely on the gratuitous assumption 
that the law was outward and carnal, and the gospel internal 
and spiritual, ' It assumes what we do not grant, that there is 
no gospel preached, given, or dispensed, until it be written 
incur hearts. Neither has this writer proved his assumption. 
Till it be proved, it will be sufficient to remark that the ar- 
gument fails with its foundation. Some farther light on the 
subject may be afforded hereafter, when we distinguish the 
revelation of new truth from renewing grace. 

3. Barclay next degrades the scriptures as a guide below 
the Spirit, because they are not sufficiently yk7 to point 
out duty in every case. 5 ' It is granted, that the word does 
not describe every peculiar situation in which a person may 
be placed ; nor minutely assign the duties incumbent on him 
•here. But every particular case will fall undersome gener- 
al direction ; and he who searches the scriptures with a do- 
cile prayerful spirit may not long he?hate concerning duty 5 
sray know what the Lord would have him to do, without any 
revelation besides the lively oracles of God. He thinks 
them particularly defective in " that which of ail things it is 
inest needful for him to know, to wit, whether he be really 



76 



m the iaiib. and an heir of salvation, or not." He affirms, 
** the scripture can give him no certainty in this case, neither 
can it be a rule to him.'' I grant that no person, in our day, 
can find his name recorded in the bible, or be there explicitly 
Informed that it is, or is not, written in the Lamb's book of 
life, God has clearly described characters and persons in the 
scriptures ; their hearts and lives ; the impenitent on the one 
band, and helievres on the other ; and each class in all their 
varieties. And by comparing ourselves with this standard, 
'we may ascertain " whether we are in the faith, and heirs of 
salvation, or not." The light is so clear and full, that no 
one need be ignorant of his true character and standing for e- 
ternity. Still it may be said, a difficulty remains. There is 
a criterion by which we may compare ourselves ; but how 
shall we know cursehes in order to make the comparison ? 
Surely by examining ourselves ; by looking into the perfect 
law of liberty, and continuing therein. Barclay points out 
another method of ascertaining one's character. An office for 
which he declares the scriptures so incompetent, ""he assigns to 
the Spirit The same sentiment is stated and defended at 
much greater length in the Wesleyan Methodist platform ; 
and is heard almost perpetually in the mouths of free -willers. 
They assert. If a person Is conver ted., he knows it ; it is re- 
pealed to him by the Spirit ; by some inward voice, light. 
Impulse, or suggestion ; which is in every respect as sure as 
if Christ stood personally before him, and said, thy sins are 
forgiven thee. They contend for direct, positive, and con- 
clusive testimon}'. Whether the many who believe they 
have this witness in themselves will find Uneven so in the day 
of decision, I know not If we may know them here hy their 
Jruits? It may not be improper to say that some have been 
known to live in habitual sin, who were in this way perfectly 
assured of their being new creatures,, So that if a certainty 
cannot be attained by the scriptures, (and I admit a possibil- 
ity of deception, but only by our own fault,) there is the 
same uncertainty in the decisions of their u infallible Spirit ' 



77 



4. 11 That cannot (says Barclay,) be the only, principal, 
nor chief rule, which doth not universally reach every indi- 
vidual that needethit, to produce the necessary effect." He 
then mentions deaf and dumb people, children, and idiots, as 
persons excluded from the saving efficacy of the scriptures* 
It is surprizing that a man of such powers of reasoning should 
adopt such^a method of arguing ; should adduce those, who 
in all other things are mere exceptions to general rules, not as 
exceptions to this, but as persons to whom the rule must ap- 
ply, or the rule itself be false. But the scriptures are ad- 
dressed to those who "have ears to hear," and not to the 
deaf; to those who have understanding, and not to infants • 
to those who know good from evil, and not to idiots. Fur- 
thermore, to make the argument bear upon the subject, it must 
be proved that the Spirit does teach these persons, though the 
scriptures cannot. Let well-authenticated facts be produced 
therefore, to prove that a child ever attained to a clear knowl* 
edge of Christ, before he could receive instruction from the 
scripture ; or that a person born deaf, or early becoming so, 
and afterwards restored to hearing, had known the way of 
life previous to that restoration ; or that an idiot was ever 
wise unto salvation, while he was a fool in ail other respects. 

Adults can often remember their very early ideas : can 
any one recollect a clear knowledge of Christ which he had 
before he was taught by human means ? Deaf and dumb 
persons have been taught a kind of language, by which they 
can receive and communicate ideas ; do they not, without ex- 
ception tell us, that till that happy period they were ignorant 
of God and Jesus Christ, whom to know is life eternal ? Very- 
rare is the instance, where an idiot has obtained the use* of 
reason, by a surgical operation upon the head. It is presum- 
ed that not one of this description has ever testified that he 
had previously received a revelation of Jesus Christ. If it 
be asked what will be the fate of these unfortunate creatures 2 
we can only say that God who made them will do right with 
them; and the scheme in question seems to bring them no 
more help than the bible does. 
G2 



m 

Even if there were the clearest evidence that such person 
mave a knowledge of God and salvation by the Spirit, it would 
tot afford the least evidence that those who can read or hear 
^he scriptures are taught in - tlie same way. God might adopt 
•ibis method in such exempt cases, and yet ordinarily teach us 
i>y the scriptures. 

Barclay objects to {he scriptures as a guide, because 
they have been so often translated and copied, that we can- 
not be certain of their correctness and accordance with what 
was first wriifen. He has given a frightful account of the va- 
riations, additions, and erasures, in the different copies; the 
mistakes of translators, transcribers, interpreters,aod printers 
evidently attempting to make the most of them, and weaken 
ths confidence of his readers in the inspired writings. He 
^has taken this course as fuliy as if he had been an infidel, m. 
inveterate enemy of the truth and inspiration of the bible. 

Many who degrade the scriptures scarcely know that the 
English scriptures are a translation : they are* still less ac- 
quainted with facts concerning the ages in which, and the 
"persons by whom they were written, and the manner of their 
transmission to us. Yet not a fe w of them have heard of this 
learned objection ; so much more" readily and rapidly does 
error circulate than truth. They who scarcely know what a 
translation is, will complain of the inaccuracy of ours. They 
"who can read but one language can tell us our translators 
%ave deceived us. 

Uow it is freely admitted "that our version does not always 
"give the sense of the original so clearly and definitely as it 
might : that in some instances it even gives an erroneous idea ; 
that there are many slight differences among the various Cop- 
ies now 'eitant in the original languages T and that in some 
■"cases'it is difficult for the best informed critic, with the best 
means, to ascertain beyond a doubt what was originally writ- 
ten by the pen of inspiration. Yet it may be confidently as- 
serted that all the variations or errors, which a candid critic 
^mll find, oto -"riot filer fa the -least degree the grand principled 



•75 

t£ the oracles of God ; do not affect materially one doctrine 
revealed, or duty enjoined. The scriptures were translated 
into numerous languages in early and later ages of the Chris- 
tian church ; they were quoted by many theological and oth- 
er writers. 

Many of these versions and quotations are still extant. It 
is plain that all these are severally checks upon each other, 
"On comparing these, it is not surprizing that small variations 
should be discovered. But it is truly astonishing there 
should be so few ; and that the sacred penmen are thus made 
'to mind and speak the same things, to numerous nations, in 
their several tongues; for a long succession of ages. Nothing 
* will account for this fact but the superintending care of Him. 
whose truths and wonderful works are therein declared. 

Critics of very different theological sentiments, derived from 
their -interpretations of the sacred word, have notwithstanding 
agreed in the acknowledgement that the holy scriptures are 
in our day very entire. Where then is the ground for t be 
"cavilling of the infidel against their correctness ? And of what 
weight is the objection of Barclay ? I am aware indeed that 
Hhose who make reason a guide superior to the bible, scruple 
not to deny the authenticity of every passage which will 
neither bow to the dictates of that omnipotent and absolute 
judge, nor submit to be wrested from its obvious meaning. 
But no man of candor can allow these to be candid criticSo 
When therefore, with only such an exception as this, and of 
another class who must prove that the brble is inferior to the 
'Spirit, all other believers agree in appealing to the scriptures 
now extant as authentic and entire,- we may regard that point 
as sufficiently settled. 

A more modern invention than the above arrives at the 
^sanofi point by a far more convenient and speedy process. I 
am credibly informed it has been actually adopted in this 
region. It is said a certain preacher informed his hearers that 
Ihe Apostle Paul appeared to him in a vision or dream and 
*^told him. "he ntver meant that the ninth, tenth, and eleveath 



80 



chapters of the epistle to the Romans should be inserted m 
the bible.' 5 How the Apostle justified himself in writing for 
the use of the Romans that which was unfit for general use, 
and so untrue as this account implies, we are not informed. 

It may not be useless to inform the reader how Barclay 
can make any use of a book so full of corruptions, alter- 
ations, and additions. A common Christian would sup- 
pose that the whole book was at least a matter of uncertain- 
ty ; and be ready to exclaim, " if the foundations be destroy- 
ed, what can the righteous do ?" His solution' of the diffi- 
culty however is easy. When a person reads the bible, the 
Spirit informs him, by immediate revelation, what is true and 
what is false. Apol. p. 82. " Wrong translations of scrip- 
ture are discerned in the Spirit by the unlearned in letters." 

These are all the arguments produced by Barclay, to 
prove that the scriptures are but a subordinate and seconda- 
ry rule ; and in them may be comprized all I have read or 
heard on that point, I now proceed to discuss the arguments 
sometimes adduced to prove that inspiration is still continu- 
ed; or that the Spirit still supplies the place which they 
suppose they have proved the scriptures cannot. We have 
seen Barclay contending that inspiration is yet necessary ; we 
shall next see him attempting to prove it is yet continued. 
We have seen his statement in Chap. 1. of this second part ; 
we now will examine his evidence, 

His proofs are drawn from scripture ; his confirmations from 
the writings of men ; some of whom he intends should have 
the greater weight because they were not Quakers. 

It will be of great use in the examination oi both these tes- 
timonies and in the discussion of the whole topic, here to de* 
fine inspiration, and distinguish it from that which this writer 
and many other persons confound with it. There is a great 
difference between inspiration and illumination ; and to either 
of them the more general term revelation is sometimes applied. 
A man is inspired, when God communicates a truth to his 
mind ; either for his own direction ; or to be delivered to 



fcffiers, by speech or writing, in the name of God. It is tYfe* 
mination, when God opens the e\es and the heart to truths 
which were before revealed; tiu'hs which the person might 
have known before, and perhaps did know, but not clearly 
and affectiwgly, on account oi his unwillingness to obey. 
Moses, IsciiaK, and Paul were inspired, when they were mo- 
ved by the Holy Ghost to speak or write truths which had 
been kept secret from the foundation of Hie wortcl. Any man 
is enlightened when he reads or hears the truths of the bible-; 
and especially when the Spirit accompanies the word, ar- 
rests the attention arouses the conscience, and reproves of 
sin. This state of mind is termed conviction ; it is the state 
in which Saul was, when The commandment had come, sifi 
had rev ived, and he had died, Yet, more especially, is a 
man enlightened, or his mind is illuminated, when he4s born, 
again, or is reconciled to God. Then he is turned irom 
darkness to light ; he is brought out of darkness into marvel- 
lous light ; he was once darkness, but n^w is light in the 
Lord. Yet asirgle truth is not made known to him, which 
was .not betore contame.i \n the scriptures. It is a lamenta- 
ble fact that men in their unconverted state love darkness 
rather than light- They are frequently represented in 
scripture as being spiritually blinded. But they are wise in 
their own e v bey put darkness for light, and light for 
darkness ; the light shrneth in dai-kness, but the darkless 
comprehvndeiri it not. Yet the -defect was in them, and not 
in the bible. The scriptures are full of all they need 
-to knoW, or ever will know, in this world, if they be- 
come Christians. But they will not come to the light; 
the veil is on their heart ; and therefore they ha v e no un- 
derstanding, and know not the way of life. Nor is the de- 
ficiency or obstacle found in their natural powers of mind. 
Their mental powers are good, and sufficient for their know- 
ing and domg the whole will of God* The obstacle lies in 
their heart — They hate the light, - znd-iherefore will not see rt 
'They are blinded through the ignorance that is in them, fc* 



cause cfflhe hardness of their hearts. They can see, but will 
not And it has long been a true proverb, 44 None are so 
blind, as those who will-not see, 55 A man alienated from his 
neighbor can see no beauty, consistency, or excellency in 
him ; when others can see much. Let him be cordially rec- 
onciled, and all is clear to him at once, without the least ad- 
ditional knowledge or information. So men are at enmity 
with God« They see his glory displayed in his works, and 
clearly revealed in his word. But they hate his glory ; and, 
because gf that enmity, do not spiritually understand the 
truths of b is glorious gospel. Their confidence in their own 
understanding is also a hindrance ; they say, we see, there- 
fore their sin remaineih. 

The Friends and others agree with me and with Paul that 
" the natural man receiveth not the things of the Spirit of 
God : for they are foolishness to him ; neither can he know 
ihem, because they are spiritually discerned.' 5 We differ 
however in explaining the cause of that darkness. I should 
say, it is not owing to the nature of the truths revealed and 
necessary to be known ; they are such as the minds of men 
are fully capable of understanding — nor to any defect in the 
light given in the scriptures ; it is clear and sufficient, like 
the unclouded sun in the heavens—nor to the organs of vis- 
ion, so to speak | every man (except idiots) has understan- 
ding, reason, and conscience* But it is owing to a moral 
defect in the heart, for which man is wholly to blame. The 
other scheme maintains that there is not light sufficient in the 
scriptures 5 and therefore God has " exonerated himself 55 
from blame by giving his Spirit, or a portion of his grace s to 
dispose the heart to know and obey him. I believe it is 
the work of the spirit to reprove us of sin by means of the 
scriptures ; and when he renews the heart, ail things become 
new ; because the enmity of the carnal mind is slain. But 
in this act he, with wonderful compassion, takes away the 
<sause ©four darkness, for which we w r ere solely to blame, by 
taking away our love to sin 5 and our unwillingness to come 



to the light. Then do we know the truth, which we might 
have known before, but would not. Then are we in the light. 
When the heart turns, or rather is turned, to the Lord, then 
the veil is rent from the heart, the scales fall from the eyes, 
the eyp is single, and the whole body is full of light. No 
new truth is revealed ; but every truth is seen with new eyes, 
and every object wears a different aspect. God, Christ, 
ourselves, our fellow-men, the world, holiness, and sin, all 
appear new. The whole change is in our own feelings of 
heart : the principal characteristic of the change is, that the 
new-born soul sees the spiritual and moral excellency of no° 
liness, and the exceeding sinfulness of sin. Such persons 
have, I grant, a new evidence of the truth of the scriptures : 
not because God has attested them by a fresh inspiration to 
them; but because they now unders tand them, receive theirs 
love them, " eat them," and live upon them. Be- 
cause they find in them such a perfect description of their 
own hearts, ans! of the characters of men : find them so ac- 
cordant with nature and providence ; that they are so worthy 
of the God of the universe ; bring such a perfect remedy for 
their spiritual diseases ; and apply it so appropriately and 
comfortably to their souls. 

To reveal is to makeknown. This change of views which 
- results from the new birth is sometimes called a revelation • 
or the truth is then said to be revealed to the new-born soul. 
The term is also applied to the communication of truth not 
before known, and has the same meaning as inspiration. As 
in Rom. 16. 25. " according to the revelation of the mystery, 
which was kept secret since the world began." Gal. 1.12. 
" For 1 neither received it of man, neither was I taught it, 
but by the revelation of Jesus Christ." Any portion of scrip- 
ture is a revelation from God in this last sense, something 
given by inspiration. One book, (the last in the bible,) is 
so called particularly, (Rev. 1. l:) because it consists almost 
^entirely of predictions of events from that time till the end 
«of the world ; God revealed them to his servant John. We 



m 

calf the whole bible a revelat ion from God ; meaning that 
God has made known its truths to us by inspiration. These 
two different kinds of revelation (by inspiration, and by "op- 
ening the understanding to understand the scriptures,") are 
severaMy represented also by other terms. But it is now ap- 
parent t the reader that they are very different things. We 
will therefore now show the 'importance' of the distinction in 
the present discussion. 

From quotations in Chap. 1. of this part it is plain that 
some contend for continual inspiration in the strictest and ful- 
lest sense of the word : and this position Barclay attempts to 
support by the scriptures, and quotations from human au- 
thors. The confirmation derived from human authors is re- 
moved at once by showing that they contended, not for im- 
mediate inspiration, hut for the work of the Spirit in renew- 
ing the heart, in sanctifying believers through the truth, and 
in taking the things of Christ to shew them to them. There 
have been believers in Christianity, professed followers of 
Christ, and even ministers, who were strangers to a change 
of heart ; who had never been brought out of darkness into 
light* They have therefore slighted the experience of oth- 
ers, and treated their pretensions as visionary. Against these 
the advocates of the truth have asserted and proved the fact. 
They have ascribed this illumination of the mind, (not inspi- 
ration,) to the Spirit of God, as'toe scriptures alio do. In 
vindicating this gospel truth they have sometimes spoken or 
written rather strongly : but by no means so as to authorize 
the conclusion that they believed themselves or any others 
since the apostolic age were inspired. Barclay's and Clark- 
son's numerous quotations from Christian authors will there- 
fore avail them nothing. The quotations bear not at all up- 
on the subject. I am persuaded they might be fully answer- 
ed in many cases by other quotations from the same author^ 
proving that they held the scriptures the primary, infallible^ 
and only guide. But I am willing the reader should take the* 
cfdotations themselves ; and keeping the above distinction tif 



_ £6 

nevvpetuse them attentively, I am persuaded he will find 
Only a statement of the belief of those Authors in the renew-- 
lug and enlightening influence of the Spirit, by means of the 
scriptures. 

The arguments d raw n from scripture in favor of universal 
and perpetual inspiration deserve more attention. 

I shall make the following arrangement of the many passa- 
ges which I find quoted on the subject ; including a mention 
of the several mistakes into which writers have fallen. 

1. When Barclay and others read or interpret scripture 
they do not make the above necessary and important distinc- 
tion between inspiration and the illumination, which attends 
conversion : of course they produce as authority for the one, 
what belongs only to the other. I grant that, when a per- 
son is renewed, he comes out of darkness into light : that 
after conversion, during all their days, believers see more 
and more the excellency of scriptural truths, in consequence 
£}f walking with God. But all this is far short of inspira- 
tion. By such a misapplication of passages, it is easy to 
prove that all Christians are inspired; whereas the.sacred 
writers have asserted no such thing. Rom. 8. 9 — 14. is ta- 
ken as proving inspiration. Let us view the whole passage* 
" But ye are not in the flesh, but in the Spirit, if so be that 
the Spirit of God dwell in you. Now if any man have not 
the Spirit of Christ, he is none of his. And if Christ be in 
you, the body is dead because of sin ; but the Spirit is life 
because, of righteousness. But if the Spirit of him that rai- 
sed up Jesus from the dead dwell in you, he that raised up 
Christ from the dead shall also quicken your mortal bodies 
by his Spirit that dwelleth in you. Therefore, brethren, 
we are debtors, not to the flesh, to live after the flesh. For 
if ye live after the flesh, ye shall die ': but if ye through the 
Spirit do mortify the deeds of the body, ye shall live. For 
as many as are led by the Spirit of God, they are the sons of 
God." Here is not one word concerning objective revelation, 
er immediate mspiraiim. The whole is clearly an account 
H 



ft 



61 that light which attends regeneration . Believers are led 
by the Spirit of God, because he lives in their hearts ; and 
opens the understandifig to behold wondrous things out of 
Gods' law. 1 Cor. 6. 19. is supposed to prove that Christians 
are inspired. But the Apostle only declares -the ind welling 
©fthe Spirit as a sandijier. = His words are,-" What ? know 
ye not that your body is the temple of the holy Ghost, which 
is in you, which ye have of God, and ye are not your mvn ?" 
To the^same purpose 1 Cor. 3. 16. but not a word about ia- 
spiration. Jer. 31. BS, has been quoted for two purposes ; 
but in my opinion it has no reference to either. " But this 
shall be the, covenant that I will make with the house of Is- 
rael ; After those days, saith the Lord, I will put my law in 
their inward parts, and write it in their hearts ; and I will 
be their God r and tbey shall be my people.' WIt is a prom- 
ise concerning " theJbouse of Israel," or the church of God* 
It predicts and, promises a far more general prevalence of 
tie true religion of the heart, among God's professing people 
in future times, (and especially in times even yet future,) 
than bad erer been known before. It promises a far more 
copious effusion of the sanctifying influences of the Spirit. 
But it neither proves that mankind are all restored partially 
to the image of God ; nor that all men, or even Christians 
are inspired* See the Apostle's exposition and application 
of the passage in the 8th Chap, to the Hebmws. l.Jphn J3>. 
27. But the anointing which ye have received of him 
abideth in you, and you need not that any man teach you ; 
fcut as the same anointing teacheth you all things, and is 
truth, and is no lie, a aad even as it hath taught you, ye shall 
abide jn him." This anointing was peculiar to them whioh 
.were of God ;" and w ( as the chief distinction between 
<them and " the world that lietk in wickedness." Jl is there- 
fore impossible it should be an evidence thai all . men are in- 
spired, which is the opinion our opponents w^puld support 
Again, understood of believers only, it is perfectly consistent 
f mih the sentiment that r whsn they are renewed by %t > 



^Spirit, they are brought out of darkness into the light of the 
scriptures. John assert9 nothing in the passage concerning 
inspiration. The same remarks apply to two other passaged 
in the same epistle, on which much reliance has been placed, 
€hap. 4. ver.13. " Hereby know we that we dwell in him* 
and he in us, because he hath given us of his Spirit. " Chap. 
5. ver. 6. " And it is the Spirit that beareth witness, be- 
cause the Sprit is truth." — If men would not confound ideas 
together, which in their nature are exceedingly different, 
they would better understand the scriptures. 

2. The writers in question are even so inattentive to dis- 
tinctions as to make none between^ inspirations and the com- 
mon awakening influences of the Spirit upon the impenitent; 

I have admitted that where the gospel is preached or read 
the holy Spirit often excites the attention of the impenitent 
to the reproofs and instructions of the word ; and strives 
with them by awakening their consciences, and exciting their 
fears. I have shown however that this operation is totally 
distinct from inspiration. By confounding them together 
these writers have pressed several passages of scripture into 
therr service. Barclay quotes Acts 7. 51. to prove that the 
universal saving light or inspiration may be resisted : whereas 
Stephen there only censures the Jews for resisting the doc- 
trine which he -and the other Apostles spake fey the holy 
Ghost, and whieb was probably urged upon their conscien- 
ces by the enlightening but not inspiration of the Spirit In 
other words Stephen was inspired, but not his contradicting 
and blaspheming hearers. Clarkson quotes Ps. 81. 11, IS. 
and Luke 19. 42. in which passages God laments over lost 
sinners that would not hearken to him ; and adds, " As if he 
had said, ye would not attend to the impressions by God's 
holy Spirit." Even Gen. 6. 3, : cannot avail them. " The 
Lord said, my Spirit shall not always strive with man i. e. 
mankind. But there is no evidence that he meant they were 
inspired at that period. They would not obey the warnings 
of inspired Neah, " a preacher of righteousness and re- 
sisted the awakening and reproving influences of the Spirit 



3. The advocates of universal inspiration do not distinguish 
between inspiration on the one hand, and checks of conscience 
and naiurnal understanding on the other. There is however, 
a wide distinction. Therefore all the passages they quote 
which relate to the discovery of the invissible things of God 
by the things which are made,or to the moral sense and con- 
science of the heathen, have no relation to the subject. Un» 
ill scripture can be produced to prove -that they who have 
not the scriptures nor the preaching of the gospel are inspired 
like the Prophets and Apostles, the quotations will be to 
vain, i shall hereafter have occasion to consider the state 
of the heathen j and shall pursue the inquiry no farther in 
this place. 

4. The writers in question apply to all christians, and in- 
deed to all men, passages which in fact relate exclusively io 
the Apostles or other inspired men of those times. Under this 
msstake they quote Matt. 28. 19, 20. " Go ye, therefore, 
and teach all nations, baptizing &c. and lo, I am with you 
alway, even unto the end of the world. 55 Also Gal. 1, 12 9 
15, 16, where Paul asserts that he received his gospel, not 
from man, but by the revelation of Jesus Christ ; and that it 
pleased God to reveal his Son in him, that he might preaeh 
him among the heathen. Also Acts 6. 10. " And they were 
jiot able to resist the wisdom and the spirit by which he 
[Stephen] spake." But surely no attentive reader needs to 
be informed there is no allusion here to all men, or all 
Christians. They rely much on some passages in John 14. 
where Christ said, " I will pray the Father, and he wili 
give you another Comforter, that he may abide with you for- 
ever ; even the Spirit of truth ; — he dwelleth with you, and 
shall be in you. The Comforter, which is the holy Ghost, 
whom the Father shall send in my name, he shall teach you 
all things, and bring all things to your remembrance, whatso- 
ever I have said unto you;" These things Christ spake ex- 
clusively to his disconsolate disciples, the eleven Apostle?, 
just before he suffered, and when ' he told them he was going 



89 



away. I grant he includes in the promise the sanctifying and 
comforting grace of the Spirit to them ; and that this is com- 
mon to all believers. But it is plain he had special refer- 
ence tafhe miraculous powers the Spirit would bestow, when 
they should be endued with power from on high. They were 
to be inspired ; the Spirit would bring, to their remembrance, 
all things which he had said to them. These terms can nev- 
er apply to persons of another age of the world ; nor to any 
in that day who had not seen him and beard his words. In 
the same discourse, John 16. 7 — 13. he again speaks of the 
Comforter or Spirit " whom (says he) I will send unto you. 
And when he is come, he will reprove the world of sin, and 
of righteousness, and of judgment. " But he does not prom- 
ise that the Spirit shall inspi re the world, or dwell in the peo- 
ple of the world. Indeed he had said (Ch. 14.) "whom the 
world cannot receive, because it seeth him not, neither know- 
eth hinv; but ye know him ; for he dwelleth with yeu, and 
shall be in you" It is probable he meant that the Spirit 
would reprove the world by the Apostle's doctrine and mi- 
raculous works ; including perhaps his awakening power oo 
their minds and consciences. Immediately after (v. 13.), 
he limits the gift of inspiration expressly to the Apostles, in 
distinction from the world. •* He will guide you into all 
truth. He shall receive of mine, and shall show it unto * 
you:' 

Much reliance has been plaoed on Acts 2. containing an 
account of the descent of the Spirit on the day of Pentecost ; 
« and they were all rilled with the holy Ghost, and began to 
speak with other tongues, as the Spirit gave them utterance.^ 
The effect was imputed to drunkenness. Peter, " standing 
up with the eleven," repelled the charge, and said, " But 
this is that which was spoken by the Prophet Joel : And 
it shall come to pass in the last days, (saith God,) I will 
pour out my Spirit upon all flesh : and your sons and your 
daughters shall prophecy, and your young men shall see vi~ 
?ion£ 3 and your old men shall dream dreams : and on 
HS*. 



9Q 



servants, and on my handmaidens, I will pour out in lhos€ 
days of my Spirit, and they shall prophecy." I have heard 
this applied confidently to the visions, prophecyings, exhorta- 
tions, and other wonders, of the present day. But Peter af- 
firmed the prophecy of Joel was then fulfilled, on the day of 
Pentecost, it is certainly a later period of time now ; but 
John calls Ms day the last time. This effusion of the Spirit 
was then confined to the believers. The multitude did not 
receive inspiration. The remainder of Joel's prophecy 
quoted by Peter relates to the wonders and sufferings which 
attended the destruction of Jerusalem. We may therefore 
conclude that the whole was accomplished in the Apostolic 
age ; and that the predicted inspirations, gifts of tongues, &c c 
were confined to a few of the Jews and other nations, for the 
propagation and confirmation of the gospel. 1 Cor. %, \\, 
is quoted to prove the point in question. Let the reader pe- 
ruse the chapter, and he will find the Apostle affirms hi s own 
inspiration, and that of his brethren in the ministry ; but dis- 
tinguishes himself and them from their hearers and disciple^ 
the Corinthian brethren. u My speech and my preaching 
was — in demonstration of the Spirit and of power ; that your 
faith should not stand in the wisdom of men, but in the povr- 
«r of God. 9 ' There is a passage 1 Cor. 12. 7. which they 
deem explicit and incontrovertible to prove that all men are 
inspired. " But the manifestation of the Spirit is given to 
every man to profit withal." And indeed the sentence, taken 
separately, seems to contain a universal affirmation. We 
have however only to look at the connection, and we find the 
Apostle in writing on the " diversities" of " spiritual gifts," 
among the " Apostles, prophets, teachers, workers of mira- 
cles," kc ; and shows that the gifts which these severally 
possessed were all bestowed by H \he self same Spirit, divi- 
ding !o every man severally as he will." But he affirms 
nothing concerning a universal possession of any such gifts, 
even in the Church. 
Had w ticae to examine other passages we should find 



the same mistake in the application of several mere to ail 
men, or at least to all believers, which in fact can apply only 
lo special messengers, who received special gifts and quali- 
fications. 

5. There are some other passages which do not fall under 
any of the preceding classes, but must not pass unnoticed. 
Some of them are the strong holds oi our opponents. The 
first I shall examine is John f. 9. " That was the true 
Light, which lighteth every man that cometh into the world. 
This is considered such decisive authority, and is so frequent- 
ly quoted, that Barclay allows it has acquired the name of 
*' the quaker text." But one passage, which admits of an- 
other explanation, is not sufficient to overthrow the truth 
which is established by undoubted facts, and the general 
current of scripture. They would understand from this pas- 
sage, that every man, in every place, and in every age, has 
a saving light from the Spirit of God, or Christ. It is not af- 
iirmed by John however, that it is a saving light, or sufficient, 
or given by inspiration. The passage admits of several dif- 
ferent constructions, either of which is consistent with scrip- 
ture and facts. It may be translated with equal propriety f 
*' That was the true Light, which, coming into the world, en- 
lightened) every man." Thus rendered, the affirmation is 
general, but not so universal a9 before. In either form, it 
may impoFt no more than this ; that his light is sufficient for 
all ; and will, in process of time, fill the w hole earth. It no 
more proves that all men are savingly enlightened by him, 
than the seventh verse proves that all men believe on him. It 
may only mean that whatever degree of light men have ; 
whether acquired by reason from the things that are made ; 
#r from the doctrines of inspiration ; is primarily from him, 
-as the creator of the earth and the heavenly luminaries, as 
the author of the intellectual powers of man 3 as well as the 
giver of the holy Spirit. 

Another authority of great weight with them is CoL 1. 23 9 
37, " Be not moved away from the hope of the gospeljWhtefa 



dt. 

je have heard, and which was preached to every creature 

under heaven. this mystery among the Gentiles ; which 

is Christ in you, the hope of Glory." To suit the purpose 
better, they translate thus ; ** which was preached in every 
creature." There is no difficulty in the 27th verse ; for he 
was writing to Christians ; and it will not be denied thai 
Christ was in them. The only question is,, what did Paul 
mean, when he asserted the gospel had been " preached to 
every creature under heaven" ? There is no assertion of a * 
communication to any without the usual means. " The gos- 
pel which ye have heard ; which was preached ; whereof I, 
Paul, am made a minister ;" are expressions not calculated ta 
express a knowledge given to the people by inspiration with- 
out means. The gospel which he.had preached, and the Col* 
lossians had received, was by the command of Christ, to b& 
preached to every creature, to all nations ; so far as his ser- 
vants had gone, they had addressed all men, without excep- 
tion ; and they had actually published it very extensively,,. 
even through nearly the whole Roman empire ; which, as 
it was a great part of the world then known, was sometimes 
called the whole world. Rom. 10. 18. with the context is 
another authority. The Apostle had been urging the neces- 
sity of the preaching of the word, in a very energetic man«< 
ner ; " How then shall they call on him in whom they have- 
not believed ? and how shall they believe in him of whom 
they have not heard ? And how shall they hear without a 
preacher ? And how shall they preach except they be sent ?" 
Questions, one would suppose altogether unanswerable. It is 
commonly understood that Paul leaves them without an an-, 
swer ; in which case they are the. strongest affirmations, 
Barclay however says they are " answered by the 18th 
verse." As if he had said, the Apostle asserts in the 18th 
verse, that many have heard without a preacher, by the teach- 
ing or inspiration of the holy Spirit. Paul's words are these ; 
H But I say, have they not heard ? Yes verily $ their sound 
went into all the earth, and their words unto the ends of the - 
world." He quotes from the 1 9th Psalm, which has reference 



loibe knowledge of God given by the heavenly luminaries, 
The Apostle, alluding to the extensive preaching of the gos- 
pel already mentioned, thinks it t may even be compared to 
•he universal light of the sun and moon, which shine through 
all the world. Still it is manifest he means the preaching of 
the gospel by the Apostles and other laborers in the vine* 
yard. 

Tit. 2. 11, 12. " For the grace of God, that bringeth sal- 
vation, hath appeared to all men, teaching us &c." This 
might better be rendered, " The grace of God that bringeth 
salvation to all men hath appeared," The salvation, or the 
atonement ot Christ, is sufficient for all men ; where the gos- 
pel is preached, it is proposed to all persons, of every des- 
cription ; and the day will come, when that which had then 
appeared in the world, will be made known to all men, over 
all the earth. As it stands, the passage may mean no more 
than that the grace of God brings salvation to all descriptions 
of men. 

It is admitted that Job was taught of God, without having 
full access to the oracles of God previously given, so far as 
we know. But it is the case of an individual 5 one whose 
situation is not fully known to us ; and yet the account of 
him is given by an inspired writer, and makes part of the 
canon of scripture. His case therefore can not be consider- 
ed as evidence that any others, much less that all others, are 
inspired, who have not heard of salvation by the appointed 
means. Cornelius is still farther from being a proper wit- 
ness in this case. He was a Gentile ; but at the time Peter 
was sent to him was a resident in Judea ; where he had had 
access, (for how long a time we know not,) to the Jewish 
scriptures, and the promises of a Messiah. These means 
were blessed to him, and excited his desires to know the w*y 
of God more perfectly. But if he had been inspired, it 
would seem unnecessary for him to have sent for the A* 
postle. 

We have now examined the usual arguments for the infer: 



Mtf and insufficiency of the scriptures as a guide ; aad fcaf* 
perpetual and universal light by inspiration. The reader 
will judge for himself which must bear the greater weight ; 
the arguments themselves, or the attempt we have made to 
refute them. ■ 

CHAP. IV. 

What is sufficient evidence that a man rs inspire©, Td 

SATISFY HIMSELF ; TO CONVINCE OTHERS ; AND TO AO- 
CREDIT HIS MESSAGE WITH SUCCEEDING GENERATIONS? 

ALL NECESSARY EVIDENCE FOE THE INSPIRATION OF THE Skr' 
<?RED WRITERS. 

Man is a rational being* God has formed him so ; an8 
tfeats him accordingly in all his dispensations. As such he 
considers himself; and requires evidence of truth in every 
thing which demands his belief, or clarms his obedience. 
Rome indeed adopted the maxim, u Ignorance is the mother 
of devotion ; ?r but the event proved it is rather the parent of 
superstition. It has also frequently produced fanaticism*; 
but never that pure and undeflled religion, which is worthy 
of rational creatures, and which God requires as a reasonable 
service. The attempt to fihd out God unto perfection, it is 
true, is too presumptuous for man ; who must be, however 
wise, comparatively a fool before Jehovah; Yet God ad- 
dresses himself to us according to our nature and rank ; and 
will not require of us the annihilation, suppression, or disuse 
of the in tellectual powers which himself formed. Had we 
known nothing already of special revelations, we might not 
be competent to determine how God woatd'make himself 
Mnown to u£; what kind and degtev o$ evidence he wouM" 
furnish that it was he who spake, and not another. But it is 
admitted by my opponents that the scriptures are true, and 
were written by inspired men. I may therefore examine 
the manner in which God has communicated his will ; the 
mdenu he ha$- given us, both as to its kind and degree; the 



.incidence of his methods with what right reasoa suggests- 
approves ; and the evidence for other supposed revelations, as 
compared with this and with reason. 

In the discussion of the question of evidence, the distinc- 
tions made at the head of this chapter are important. I may 
have the most convincing evidence to my own mind that 
God has made to me a special communication ; but my 
neighbour may be ignorant of that evidence, and may be in- 
capable of perceiving it in the manner 1 have done. He 
would not therefore act rationally to receive the revelation^ 
unless he is furnished with other evidence, than that which 
satisfies me. Again, by divine aid, I may furnish the evi- 
dence necessary to convince a person to whom I have ac- 
cess ; and yet other evidence still would be necessary to 
prove to persons in distant places, or in succeeding genera- 
tions, that I am inspired. The two last situations being sim- 
Mar to each other, and requiring in part the same kinds of 
testimony, are both included in one division at the head of 
4he chapter, 

SECTION I, 

Of the evidence necessary to convince a person thai he i» 
himself moved by the holy Ghost, or inspired ; or has received & 
special revelationfrom God. 

Guided fcy reason and scripture, facts, perhaps we may es- 
tablish certain maxims the subject before us. 

1. If God make special communications to me a, it wiH 
Jbe in a manner adapted to their rational powers. This we 
Jnfer both from the divine wisdom and - goodness, and from 
the capacities and necessities ot men. .Designing to impart 
seal light or knowledge., he will not adopt the dark, ambig- 
uous, unmeaning manner of the heathen oracles. He may 
leave something, unexplained for humble inquiry, andfilia! 
faith : but he will consider his rational offspring as having 
understanding superior to the beasts of the field and Jtfae fbwk 
of heaven. The communications to the^sacred writers wece 
^licit^ and mch as were adapted to rational beings 



m 

Sft The manner and subject of bis communications wilTb^ 
-worthy of himself. There will be nothing trilling, mean, de- 
ceptive, sensual, immoral, or profane, in the revelation itselfs 
or the circumstances attending its delivery. Simplicity will 
not exclude sublimity ; condescension will not degenerate in- 
to familiarity % and, while God talks with man as with a friend, 
he will still be known as the holy One of Israel, Thus God 
spake by the Prophets and Apostles. 

S. The communication will be supernatural. Whatever 
may be traced to second causes, as occurring according to the 
course of nature, may (even if it be uncommon,) have no 
more of the divine agency than is continually employed ; and 
therefore cannot mark out a special divine interposition. 
God therefore, to manifest his presence and agency, to evince 
that fee is addressing man, will perform some act -which is su- 
perior to the power of his creatures ; out of his own ordina- 
ry course ; and stamped with the impress of his own hand* 
Something supernatural may be expected, whether the com- 
munication be made directly to the mind, or through the me- 
dium of the senses. This method God has uniformly adop* 
ted. .. 

4. It may be expected that God will address evidence to out 
senses in some cases ; though he will not probably confine him- 
self to that method. It is not denied but God can convey truth 
by special revelation to the mind immediately ; which is 
properly termed inspiration. But we dwell in the body. 
We obtain the originals of all our ideas through the medium 
of the bodily senses. Those facts, which are proved to us 
by evidence of this kind, are in the affairs of this life more 
firmly believed than others. There is reason therefore to 
suppose God will not neglect such an important method of 
producing evidence to the mind in making his special com- 
munications. Accordingly some have had visible representa- 
tions, and received evidence through the medium of the eye* 
Of this kind was the appearance ©f angels to Abraham, Lo£ s 
Manoah and bis wife* Jaceb* Mary the mother of Jesus, Be - 



ter in the prison, and many others. Of this kind was' the 
pearance of Deity incarnate, the Word anticipating his taber- 
nacling in the flesh, who spake personally with Abraham, 
Moses, Joshua, and others. Of this kind were the supernat- 
ural appearances of a burning yet unconsumed bush to Mo- 
ses ; the pillar of cloud and pillar of fire to the Israelites ; the 
various representations made to the eve of Ezekiel ; and 
many others. Some have had audible communications. 
Those who mm Christ before his birth of Mary, or any of his 
angels, usually also heard them speak. God " talked with 
Koses." John Baptist heard a voice from heaven, after he 
had baptized Jesus, saying " this is my beloved Son." Thef 
Lord called Samuel as he lodged in the temple. And Peter 
heard a voice from the excellent glory, when he was with his 
Lord in the holy mount. 

Something similar to sensible evidence is given, when a 
person seems to see and hear in sleep. God has used this 
method ; still stamping the scene as supernatural ; and bring- 
ing it distinctly to remembrance when the person is raised 
from sleep. Witness Jacob's vision of the ladder ; the dreams 
of Joseph, son of Jacob ; and the warnings given to Joseph, 
the husband of Mary, concerning the safety ot the Redeemer 
of the world. Trances, visions, or ecstacies, are not perhaps 
very dissimilar to dreams. Either of these is not a state of 
sleep ; but the mind is abstracted from all corporeal objects, 
raised above common sensations and reflections, and fixed on 
those objects which are presented to it by the immediate act 
of God, or some invisible agent. Of this nature were some 
of the communications made to Ezekiel, to John in the isle 
of Patmos, and to Paul when he was caught up to the third 
heavens, and heard unutterable words, and could scarcely 
tell whether he was in the body or out of it In such cases, 
(so far as I can form an idea of the subject,) objects zre pre- 
sented to the mental sight as distinctly as material objects 
are to our eyes ; and sounds ©r voices are distinctly heard. 
But whether the corporeal eye and ear are mediums of com- 



m 

mumcation or not, " I cannot tell and I even doubt wheth- 
er Paul and others could, in every instance. In all these 
cases the manner of the revelation is supernatural ; and in 
some of them the senses are employed. 

The term inspiration perhaps should be exclusively applied 
to immediate suggestions to the mind : but they who receive 
messages by an audible voice from heaven are net less fa- 
vored with special divine communications. 

5* Whatever method God uses, he will gife certain evi- 
dence ; such as shall leave no doubt on the mind of the per- 
son receiving the revelation. Uncommon, praeternaturalj 
and even supernatural, appearances have abounded in (he 
world ; many of them have proved not to be from God. 
Great caution therefore is necessary in examining any thing 
of the kind. God will give clear evidence, where he speaks ; 
but counterfeits of his manner may exist. A prophet was 
doubtless at liberty to inquire accurately whether his senses 
were not deceived, when he saw a sight, or heard a voice, 
which he had supposed to be from God : or to ascertain 
whether his dream by night was not one of those which are 
common with men, and which come from sorrow, anxiety, 
v the multitude of business," or some pleasing object which 
had engrossed; his waking thoughts and feelings. If he had 
(i fallen into a trance," arid was recovered to his ordinary 
state, he was at liberty to review the scene, and examine 
whether it were not the effect of disease, mental agitation, a 
glow of imagination, or the work of evil spirits. If he sup- 
posed he had received a revelation by the immediate a* 
gency of the Spirit suggesting ideas to his mind, without ex- 
ternal signs, without dream or vision ; still there is room for 
examination. The human mind, without special divine a- 
gency, has a great variety of operations ; and is subject to 
the influence of spirits good and bad. Who shall assure him 
that some unusual thought or impression he has, is not the re- 
sult of his own indefinitely various reasonings and reflections ; 
m from the influence of an invisible agent of bell, transformed 



m 

Into an angel of light ? The operations of God V Spirit by 
suggestions to the mind, and of inferior spirits also, are per- 
haps insensible. For I believe no ordinary person was ever 
conscious of receiving an idea, suggested internally by a spir- 
it (clothed as all our ideas are in words) until he himself 
thought the same. The aid believers receive from the Com- 
forter ; and the assistance ministers find in preaching and 
prayer from the Spirit of Christ, are all given in such intimate 
connection with the common operations of our minds, that we 
know not the presence or aid of the spirit, except by the ef- 
fects. Our thoughts occur to us in the usual manner ; and we 
know only by the superior effects that he who " helpeth our 
infirmities" is there. The suggestions of the adversary to 
believers follow the same rule. Whether the special influ- 
ence of the Spirit on a person inspired was not of a different 
description as to manner, I know not. It is probable there 
was a certain afflatus, by which the presence and operation 
of the Spirit was always and certainly known. .To me this 
is probable ; because I see so great a liability to deception 
without it ; and because the wisdom and goodness of God 
seem to give a pledge that every communication he makes 
will be rendered certain to him that receives it ; especially if 
he is sent to other persons with an authoritative message from 
Jehovah. What th^i particular manner of the Spirit was, I 
know not that inspired persons have ever informed us. And 
probably uninspired men, who have not experienced the same 
thing of course, could not understand them, if they had at- 
tempted it. 

The Spirit appears to have adopted the method of sug- 
gesting truth" immediately to the minds of the divine mes- 
sengers, as his most usual method ; more frequent than vis- 
ions, or dreams, or external appearances and voices. The 
latter however were frequently employed ; God using various 
methods, to render the faith of his prophets the more secure ; 
and in some instances confirming it by the use of several mg$* 
$ds at the same iinie, 



I shall however graui that an internal suggestion of the Spjs--- 
$ alone, without any use of sensible evidence, was sufficient 
to an inspired person's own satisfaction, when stamped with 
the seal of Jehovah., Yet from this it will not follow that a 
man -cannot bedeceived in supposing himself inspired, - God, 
where he does inspire a man, will give him evidence of the 
fact. But another person may supose he also has the same 
inspiration., and the same evidence of it, and yet deceive him- 
self. A man with good eyes knows that he has correct no- 
tions of colours and figures* Blind persons usually form some 
ideas of colors, figures, and the features of their friends ; and 
they may suppose they are very correct. But perhaps if their 
eyes- were opened, they would not distinguish their friends 
from strangers ; and certainly would not find that " the scar- 
let color is like the sound of a drum/ 5 as one of them once 
ebserved. One in a dream believes he eats ; but he awakes 
and his soul is empty. A waking man knozvs when he eats, 
and when he is hungry. A christian may know that he is 
passed from death unto life. An impenitent sinner may have 
a firm persuasion that he is also. The difference of the two 
cases is, that the one has evidence which the other w ants ; 
the latter has only the sembldnce, which to him appears reality. 

This view of the subject is given by Barclay. He is a 
strong advocate for the certain evidence which all inspired 
persons have that they are inspired. Yet he allows that men 
may be deceived in supposing they are inspired, and that 
the Anabaptists and others had been deceived. I see no in- 
consistency in his statements on the subject. I believe that 
where God does reveal truth to a Prophet, he will in some 
way assure him that God has done it. Yet a person who has 
not?L revelation may imagine that he has ; may think he is 
sure of the fact ; and yet be totally under a mistake. We 
shall hereafter find however it is of some importance that 
Barclay has given such an opinion. 

The sacred writers seem to have been fully persuaded in 
their own minds that they were moved by the holy Ghost, 



mi 



They spake and wrote with authority, and in the name ot 
God. They " fought not uncertainly, nor as beating the 
air." They knew they did " not follow cunningly devised 
fables.' ' They received <s the word from the mouth of God, 
and gave men warning from him." It is evident they were 
not inspired at all times : yet they appear to have had no 
doubt when the word of the Lord came to them. I recollect 
uo exception to this remark, only the instance of Paul, who 
uses several expressions in the 7th Chap, of 1 Cor. and again 
in 8th and 11th of 2 Cor. which seem to imply a doubt 
whether he was inspired at those times. Concerning this it 
may be remarked, that he at least knew when the influence 
was suspended^ and when renewed ; and gave notice to his rea- 
ders. And this is a full proof of his being inspired at all other 
times when writing his epistles, and that he always had had 
certain evidence when the Spirit was upon him, But there 
is no evidence that inspiration was properly suspended in the 
instances here mentioned. On those in the 7th chap, the ob- 
servations of Mr. Scott appear satisfactory. " Sometimes he 
spake by way of permission concerning what was allowable ; 
sometimes by way of counsel, concerning what was ad* 
disable ; and at other times [i. e. in this chapter, as always 
when he^ did not limit his remarks,] by commandment , con- 
cerning what was absolutely binding on their consciences. But 
in all this he might be, and doubtless was, guided by the 
Spirit of inspiration." The instance 2 Cor. 8. 8, 2 0. « I 
speak not by commandment — herein I give nay advice," is 
easily explained. He did not command the Corinthians how 
much to give for the poor saints, or even to give at all, in that 
case: but informed them of the liberality of other and poor- 
er churches ; reminded them of the grace of the Lord Jesus, 
who, though he was rich became poor for their sakes ; and 
gave his adviee. No doubt also it was tfie Lord's advice. 
In the i 1th chap, he vindicated his eharacter from the calum- 
nies of his his enemies, and recounted his labors and sufferings. 
This he spake " not after the Lord but as it were foolishly.' 3 



It was not what 6rod would have directed him to do, without 
the necessity by which his enemies had " compelled" him* 
To " boast" was not his manner, nor that of the Lord ; but the 
manner of fods. In this case it was necessary ; and he was 
unquestionably moved by the holy Ghost to do it. Still how 
different was his boasting ftom theirs ! They gloried in " ap- 
pearances." He gloried in his " infirmities, that the power of 
Christ might rest on him," and that God might be glorified in 
him, 

SECTION 2. 

Of the evidence necessary to be produced by a divine -mess en- 
ger f for the conviction of those to whom he is sent. 

God may communicate truth to a person for his benefit 
alone : and instances of this kind have not been wanting. It 
lias however been the divine plan usually to commission the 
person receiving it to deliver it to others in his name, Moses 
was sent to his brethren in Egypt, and to Pharaoh, with mes- 
sages in the name of Jehovah. In the same manner were the 
prophets sent to God's professing people at many times. 
The credentials, necessary for such messengers to produce? 
are the subject of present inquiry. 

A man may be rapt to the third heavens, and other persons 
be ignorant of the fact. He may have seen a vision, or heard 
a voice, or in some way received a revelation with the fullest 
evidence to his own mind ; but all others know nothing con- 
cerning it. They may not have been present, to observe 
the external testimonies. Even in their presence, the reve- 
lation may have been made to his mind, without evidence to 
his senses. Suppose he delivers a message to them, as from 
@od • informs them he received it from God, and declares 
the manner of its delivery and the evidence he has of the fact. 
If they receive it, they rely wholly upon his word ; they have 
at the best, but human testimony. But in a case so impor- 
tant as a message from the God of eur life, concerning him- 
self, or relating to our own eternal welfare, it seems but slen- 
der pound to rely sotely ©n the testimony of a single fellibfe 



105 



man. He may be a stranger ; one with whose character hm 
hearers are not acquainted. In such case they are liable to 
great imposition, if they credit his declaration alone If 
they have known him, and have found him a man of veraci- 
ty ; yet his veracity may. fail; and how can they put their 
souls for life or death upon the confidence that any man's ve- 
racity camio* fail. Let God be true ; but every man a liar, 
Let me know that God speaks a promise that applies to me 5 
and I have an anchor to my soul. Again, the supposed mes- 
senger to others may have been himself deceived, if he re- 
ports only a manifestation made internally to his mind. The 
strongest advocate of continual and infallible inspiration ha& 
expressly said, they who have it not may verily think they 
have. How do the hearers know, in anv given case, but he 
who comes with a message is not himself under a mistake ? 
He is a man of truth ; he sincerely believes he " hath a rev- 
elation"; but if he be himself deceived, be will deceive all 
who embrace his message, His assertion alone, however 
sincere they may believe hinv is not sufficient evidence to 
accredit him as a special messenger of the Lord of hosts. 
The reasons assigned for the necessity of evidence to the 
person receiving an immediate revelation to himself, are e- 
qually applicable here ; and induce us to believe God will af- 
ford stronger testimony than this, when he sends one man as 
a special messenger to others. And he has given stronger. 
He has never required men to believe without good evidence. 
He has warned them against credulity. 

Perhaps the following rules will apply in this case, 
1. When several persons have been witnesses of the facts 
which satisfy the messenger himself, they may receive the 
message from him without farther testimony. When the Is- 
raelites at the foot of the mount saw and heard the wonders 
exhibited there> they were authorized and required to regard 
Moses as a messenger from God when he came down to them. 
When the multitude oa the day of pentecost -heard the disci- 
ples speaking different languages which they had not learned^ 



104 



they had the same evidence of the descent of the holy Spirit 
on the disciples which they had themselves. This cannot 
be the case where the revelation is attended with no external 
evidence, and is made immediately and secretly to the mind T 
or when the inspired person is alone. 

2. If a person has once been accredited as a messenger from 
God by sufficient evidence, he may afterward be received in 
some cases without repeatedly producing his credentials. 
Moses, having wrought miracles when he was first sent to his 
brethren ; and being known as a man of truth, and with whom * 
God conversed, needed not to perform a fresh miracle on 
every occasion of delivering a new message from God, which 
he frequently received. Especially, when his first introduction 
to them was by way of commission as their leader, to bring 
them out of Egypt, and to continue going before them in the 
nameofGed. Neither Christ nor his Apostles wrought mira- 
cles on every occasion of their addressing the people in the name 
of God. Pauljbeing well known already as an inspired Apostle 
could write letters to different churches in his Lord's name,and 
clothed with his authority, without giving any new evidence 
of his divine commission. It will be ©bserved that this 
rule has no reference to the Jirst introduction of a messenger. 

3. Satisfactory evidence may be obtained from the testimo- 
ny of others ; provided they have been witnesses of facts. Lei 
us suppose a Jew, in our Lord's time, had never seen him, 
nor witnessed any of his mighty works ; but scores, perhaps 
hundreds of his friends and countrymen agree in testifying 
that they have seen and heard ; have witnessed deeds indis- 
putably wrought, and altogether beyond the power of men 3 
and oat of the common course of nature. He would be au- 
thorized to believe that this was " a man sent from God 
and would be unreasonable to withold his assent. He would 
be bound to receive bis doctrine, whenever he had opportuni- 
ty to hear it, without himself witnessing any miracle. In 
this way, evidence may be given, and the messages of God 
circulated, to persons and places beyond the sphere of a 
prophet's or apostle's personal ministry* 



106 



4. A messenger from God may be accredited by a prevP 
9us prophecy. When one messenger has spoken of another 
to come after him ; has described his character, and office-, 
and the time and manner of his appearance ; the messenger 
who follows, and who fulfils the prediction, may be deemed 
worthy of credit solely from the coincidence of facts with the 
prophecy. John Baptist seems to have come to the Jews 
in this way, and to have been received. For aught that ap- 
pears the remark of the Jews, John 10. 41, was true, " John 
did no miracle." His mission had been predicted by Mala- 
chi and others long before : his office was very peculiar, and 
his predicted appearance no f . easily mistaken. He brought 
no new revelation of consequence ; but was sent to call them 
to repent and prepare to receive the Messiah, of whom Moses 
and the prophets did write. There was therefore no need 
that mighty vfork.- snould be wrought by him ; and God saw 
fit to try his professing people at that time rather by exhor- 
tations and warnings than by signs and wonders. He would 
give them an opportunity of manifesting their disposition 
readily to receive then Redeemer, if they would. 

In-other instances, particularly that of our Lord himself, . 
previous predictions are -fulfilled in a divine messenger, and 
yet he confirms his testimony by mighty works. Of him al- 
most every prophet had written ; and some of them at great 
length ; yet his miraculous works were almost without nurn*. 
ber— to leave every unbeliever utterly without excuse. 

Still we must recur to the evidence (o be given in the 
first instance ; when a person goes forth in the name of Je«- 
hovah. Except (as in the first rule) a person have the same 
external evidence with the messenger himself, I know not 
how he is to receive satisfactory evidenee, unless the messen- 
ger perform a miracle. If the hearers have witnessed the 
revelation made to the messenger, they have seen a miracle ; 
if not, he must perform one ; so that we obtain. 

5. This general rule ; That every divine messenger, sent 
t© his fellow-men work a miracle " for a testimony ua^ 



Hf 3 

tbthern:" otherwise they are not required to believe &fid 
obey. In proof of this assertion, let the following things be 
considered : viz. the necessity of some special token of God's 
presence and authority ; the fact that God has employed this 
method ; and the common acknowledgement of all, that mira- 
cles are the test of a person's having authority from God. 

Miracles are necessary. Much of the reasoning in the first 
section will apply here. God will nc>t require rational crea- 
tures to believe without evidence, and such evidence as 
marks the special presence of his own hand. The simple 
word of the messenger is only human testimony. Events 
occurring in ■ the providence of God, but by the natural and 
regular operation of second causes, manifest a divine control ; 
but do not testify a special divine interposition. But when, 
at the word of his servant, the course of nature is arrested, 
suspended, or reversed ; when an evident effect is produced 
entirely above human power, and both without and against 
the operation of natural causes ; it is evident God is there in 
a special manner. It may be concluded such an act of God 
is not idle and unmeaning ; but is "wrought for some wise 
and good purpose, if it be wrought at the word, or accom- 
panying an action of a mortal like ourselves, we may conclude 
God is with him of a truth* Then, if he deliver us a message^ 
in the name of Jehovah, we may not receive it " as the word 
of man," but may conclude ''it is in truth the word of the 
living God." Our " faith standeth not in the wisdom of men^ 
but in the power of God." 

Miracles, to be indisputab!e,must possess the following char- 
acteristics. They must be evidently above human power and 
skill ; contrary to the usual course of nature; wrought open- 
Jy, subject to the scrutiny of observers ; on subjects lying 
within the knowledge and observation of spectators. There 
must be no room to doubt the work is indeed wrought ; 
wrought without means, or by those which have no tendency 
or power in the ordinary course of events to produce the ef- 
fect £ and it must be evident the effect is immediate and com- 



107 



piete. If such miracles are wrought, at the word of a mate 
of veracity, who declares he has received a revelation from 
the same source whence he derived the power of performing 
mighty works, I need not hesitate to receive one as an evi- 
dence of the other ; believing that his message is from God, 
as I am convinced his miraculous powers must be from him 
alone. If such miracles accompany the declaration of truths 
wbich are in themselves both rational, necessary for man, and 
worthy of God, the evidence is strengthened. Those appar- 
ent miracles are more likely to be genuine, (independent of 
examination) which are wrought to establish a holy religion 
against the prevailing errors, corruptions, prejudices, and su- 
perstitions of men ; than those which fall in with a religion 
already established, and which are adapted to cherish and 
gratify men's previous opinions, feelings, and practices. 

But why are miracles necessary to prove a divine commis- 
sion, and special revelation ? Because nothing else is suffi- 
cient evidence of a cpecial interposition of God. Men may 
be convinced without miracles that a pretender is very sincere ; 
but not, that he is free from a mistake in the case. Rational 
men will not be convinced, that a man is sent from God to 
them with a special message, when he dees not " work the 
works of God" to confirm it. We must be allowed to reject 
every new revelation, beyond the scriptures, until it is thus 
attested, and stamped with the broad seal of heaven. 

We have said this statement coincides with/ad : God has 
•uniformly adopted this method. Perhaps U cannot be shown 
that God has ever sent a special messenger, with a new dis- 
tinct revelation, without enabling him to work. a miracle for a 
testimony to the hearers. That Moses, the first writer of 
scripture, and the Jewish Legislator, gave this testimony ; 
both to Pharoah, to the Jews, and to other people, will not 
be disputed. The Lord was with Samuel, Elijah, Elisha, 
Ezekiel, Daniel, Isaiah, and Jeremiah, in the same manner, 
That Christ and his Apostles all wrought miracles, is a famil- 
iar fact to ever/ child who reads the bible* It is worthy #f 



observation that when he sent out his twelve disciples ihto 
the cities of Judah, during his own life and ministry, he 
bade them preach, saying the kingdom of heaven is at hand,*' 
a^d added, u Heal the sick, cleanse the lepers, raise the 
dead, cast out devils." The same commission was after- 
wards given to the seventy whom he sent out in like manner 
and renewed to the twelve when he bade them go and teach 
all nations, just before he ascended to glory. And they 
went forth, and preached, " theLord working with them, 
ar-d confirming the word with signs following. " Into what- 
ever city or place these first heralds of the cross entered, 
whether among Jewsor Gentiles, they usually wrought some 
mighty work for the confirmation of their message. So com- 
mon were the miracles of Christ that vast multitudes flocked 
together to witness them wherever he went. They were so 
open, and public, and evident beyond contradiction, that his 
bitterest enemies could not deny the m. They ascribed them 
to a confederacy with Beelzebub ; they attempted to crimi- 
nate and condemn him for violating the sabbath, when he 
wrought them on that day ; they used every possible exer- 
tion to discredit him with the people, and even to hinder 
him in his work. But they did not deny facts ; They covM 
not deny them ; when they consulted together to destroy 
him, they acknowledged fac>s,saying, " What do we ? for this 
man doeth many miracles. If we let him thus alone, all men 
will believe on him. 5 ' Presumptuous men. Did they not 
know, that there is no work, nor counsel, nor might against 
the Lord ? So public and undeniable were our Lord's mira- 
cles, that Peter could confront a host of his murderers, and 
say, '* Ye men of Israel, hear these words ; Jesus of Naza- 
reth, a man approved of God among you, by miracles, and 
wonders, and signs, which God did by him in the midst of 
you, as ye yourselves also know " The same testimony of 
#nemies appears in favor of the Apostles' miracles after the 
assension. When the rulers had arraigned Peter and John, 
tkey conferred among themselves, saying, What shall we da 



:o these men ? lor that indeed a notable miracle hath been 
done by them, is manifest to. all them that dwell in Jerusa- 
lem ; and we cannot denv it " 

Our Lord not only wrought many miracles, but frequently 
appealedio them as evidence that he came forth from God, 
and that his doctrines were true. If ever a divine messenger 
should have been received without working miracles, he 
must have been* He was the subject of prophecy above all 
others; a prodigy at the time of his birth ; from his child- 
hood perfectly sinless, and eminently wise ; and when he 
taught, never man spake like him. Still he wrought mira- 
jcles. He referred the Jews to the testimony of John res- 
pecting him ; but added, " I have greater witness than that 
of John ; for the works which the Father hath given me to 
finish, the same works that I do, bear witness of me, that the 
Father hath sent me." Again, John 10. 37, 38. " If I do 
not he works of my Father, believe me not. But if I do, 
though ye believe not me believe the works." As if he had 
said, 4 though ye believe me not on my word alone ; yet ad- 
mit that 1 speak the truth, when ye see it confirmed by 
mighty works.' Finally, when John sent two of his disci- 
ples, to inquire whether he was the expected Messiah or net, 
he ^ave no direct answer ; but bade them report to their 
♦master the^miracles they had witnessed, as a sufficient reply 
.to his question. 

Thus it appears that Ged has generally empowered special 
messengers to work miracles as a proof that they were sent 
from him. I readily admit that we have not a distinct ac- 
count of such miracles in every instance : as in the case of 
some of the Prophets whose writings are preserved. But 
when we know it was the usual method, and that Christ and 
other messengers considered miracles of the utmost impor- 
. tance for the confirmation of their messages ; we may safely 
infer that the remainder produced the same credentials. In 
proof of this remark, many quotations might be made from 
scripture. However as it is a truth that will not probably be 



•no 

disputed, it maybe sufficient, (in addition to the remarks al- 
ready made,) if we examine the law or general direction on 
the subject which God established for the Israelites before 
they entered Canaan. It is found Deut. 18. 20 — 22. 
Moses, in Jehovah's name, had predicted the coming of a 
Prophet like unto himself ; a promise, eminently fulfilled in 
Christ ; a promise, which also included a succession of true 
prophets till the limes of the Messiah, as many expositors 
suppose. God then required magistrates to punish false 
prophets by > death, saying, But the Prophet which shall 
presume to speak a word in my name which I have not com- 
manded him to speak, or that shall speak in the name of 
other gods, even that prophet shall die." Still there remain- 
ed a difficulty— the same which is the object of inquiry in 
this work — how should the people know whom he had com- 
manded to speak, and whom he had, not commanded ? There 
were two cases where pretensions were false. One was, 
when a prophet should speak in the " name of other gods" j 
and the evidence in such case would be clear ; his very 
message or speech itself would expose him, and out of his 
own mouth might they condemn him. But how could they 
ascertain the truth, when a man came falsely in the name of 
the Lord ? ver. 21. " And if thou say in thine heart, How 
shall we know the word which the Lord hath not spoken ?" 
He gives the rule, ver, 22. " When a prophet speaketh in 
the name of the Lord, if the thing follow not, nor come to 
pass, that is the thing which the Lord hath not spoken, but 
the prophet (hath spoken it presumptuously ; thou shalt not 
be afraid of him." If the thing spoken by the propket fol- 
low, he is a true prophet ; if it follow not, his pretensions are 
false. This is the divine rule. It may be supposed the 
rule refers to future events predicted ; and not miracles, which 
are works to be wrought immediately at the prophets' corn- 
mand. But it is evident that in this sense, the rule could be 
of no use to a prophet's contemporaries, If predictions be 
meant, they could be such only as would soon be fulfilled* if 



Hi 



tfje^like the judgments denounced by Moses on Pharaoh; - 
In such case, the people would soon see whether the thing 
spoken " followed" or not ; and of course, whether the 
prophet were from the Lord, or only a pretender and de- 
ceiver. This speedy fulfilment of a prediction would bs 
similar to a miracle. Moreover, I see no reason to doubt but 
the passage may include proper miracles, if indeed it be not 
confined to them. 

VVe arrive therefore to this general conclusion, that mira- 
cles are necessary evidence to prove to hi's fellow-men that 
a messenger is sent from God, on a special commission, and 
with a new revelation; The only exception is when he has 
been clearly and fully predicted by previous messengers ; 
and the coincidence between his appearance and the pre- 
diction is so great, that there is no room for mistake. With 
this exception, we feel safe in asserting the universal necessi- 
ty of miracles to accredit special messengers with their hear- ! 
ers. It appears to be Jehovah's invariable method. 

Perhaps it may add something to this evidence to remark 
that miracles are necessary in this case by the common ac- 
knowledgement oi M who have any acquaintance with scrip- 
lure revelations ; not only among the numerous sects who 
make the bible their standard, but among those who go be- 
yond the word of the Lord. They who believe the bible to 
be sufficient, know its truths have the evidence of miracles. 
Seeing modern- pretenders cannot produce this seal, they re- 
ject them. But pretenders also admit the necessity of mira- 
cles, in a great degree, Mahomet (who had access to the 
scriptures,) did not indeed pretend openly io work miracles ; 
he knew, if he put his pretensions to that test, his imposture 
would be delected. But he well knew their importance^ 
and betrayed great anxiety to satisfy his opposers that there 
w r ere particular reasons why God withheld that testimony in 
his case ; while he pretended to have witnessed and wrought 
mighty works in retirement. The Catholics adopt the same 
principle. Having added to the bible, as well as taken from 



tit 

it, they pretend the sanction of miracles for their additions*. 
With the aid of authority and deception on the part of fhe 
priests, and ignorance, and credulity on the part of the peo> 
pie, miracles are really supposed to be wrought among them 
to this day. But they have never endured the light of prot- 
ectant investigation. The French prophets a modern set of 
enthusiasts, verily believed they were inspired ; and that 
they should work miracles. They made attempts. But mad 
as they were, it has been remarked, they were not mad 
enough to believe they had wrought them, against the evi- 
dence of their senses Some other visionaries have made the 
same pretensions. It is not found that they have ever been 
pretended by way of introducing any of the numerous sys- 
tems of paganism. The founders of these have either not 
imagined such a method of proof, (being ignorant of God's 
method ;) or they have at once been conscious it was beyond 
their power. They have indeed had oracles and prodigies ; 
but usually in aid of a system already established, so as to 
fall in with all the feelings and prejudices of the people ; 
and being also unintelligible, equivocal, or false. But when 
all rational believers receive no message without a miracle; 
and while so many pretenders admit their importance, or 
necessity, the concession of the latter may well be consider- 
ed as having some weight in this discussion. We do not say 
that all who pretend they are inspired in our day, also pre- 
tend to work miracles. But all we have named above have 
made the pretension, and some others. We do not say they 
have wrought evident miracles : they have most evidently 
failed to do it. But their pretensions prove their conviction 
of the necessity of such an evidence. 

Add to this that the false Messiahs who arose according to 
out Lord's prediction, showed signs and wonders, insomuch 
that if it had been possible, they would have deceived the 
very elect. Now satan is too wise to adopt methods which 
are not suited to his purpose. It has been his method very 
frequently to oppose Jehovah by forming some resemblance of 



m 



God's works and ways ; and impose it upon the unwary, for 
genuine. He would not pretend to work miracles, or per- 
suade men to attempt it in his service, if he did not know 
their vast importance in the economy of God. 

His attempts to impose the shadow of miracles on men, in . 
support of falshood, prove that real miracles are a necessary 
evidence for the truth ; as the circulation of counterfeit mo- 
ney proves that great value is ascribed to that which is genu- 
ine. Yet satan's works are works of darkness : and those of 
God are light and truth. 

SECTION 3. 

Of the evidence necessary to prove a revelation to pe> 
Sons in distant places, or future generations. 

We now come to inquire how people in other countries, or 
subsequent ages, may have sufficient evidence that God has 
spoken, without hearing the messenger in person, or witness- 
ing his miracles. The latter is precisely our situation in re- 
gard to the sacred writers. And I expect to show that we 
have evidence perfectly conclusive of their being sent of God* 
Though not one of us is himself inspired ; though no one of 
us ever witnessed a miracle, or heard a voice from heaven 4 
yet we have evidence equally satisfactory ; yea we have a 
more sure word than Peter had in the holy mount,unto which 
we do well to take heed, while we avoid* cunningly-devis- 
ed fables. 

That a revelation may be communicated to a distant peo- 
ple ; it is necessary 

1. That both the message, and an account of the miracles 
which substantiate it, should be transmitted to them correct- 
ly, either by verbal accounts or writing. The doctrine and 
miracles of Christ were made known to many in distant pla- 
ces, both in bis own time and after his ascension. This was 
often done by speakers who had not miraculous powers ; by 
common believers ; by persons who were not converts to his 
religion, but who gave their rational assent to the truth; and 
K2 



114 



even by enemies. Probably some accounts were also circu- 
lated by letters, besides fchose of the inspired Apostles. 

That future generations may be benefitted by a revelation, 
it is necessary that a cerrect account both of the revelation or 
doctrine, and of the miracles which proved it, should be 
transmitted to them. Partial, uncertain accounts may be 
transmitted orally from father to son, for successive ages. 
Correct and full accounts may be transmitted down, by writ- 
ing and printing* This has been done in the case of the reve* 
lations God has made. They were mostly penned at, or 
soon after, the time they were given. The writers were in- 
spired to give correct and sufficient accounts. In some in* 
st ances the mvelation itself wasjirst communicated to the 
people in writing ; as some of the prophecies, the epistles, 
and the revelation to John ; and copies of this are preserved 
to our day. In one instance, the giving of the law to Moses? 
the writing was made by the finger of God. In other cases ? 
men were inspired to write, for the benefit of their contempo- 
raries and of posterity, accounts of revelations previously 
made, and of the evidence of miracles by which they bad 
been attested. Thus the four evangelists recorded the doc- 
trines and miracles of our Lord ; and Luke, those of the A- 
postles. 

Many of the sacred writers gave sufficient evidence of 
their inspiration ; for they themselves were workers of mira- 
cles ; such were Moses, Matthew, John, Paul, Peter and 
James. Other sacred writers wrought no miracles ; but were 
men of veracity ; and when they recorded facts, of which 
they had been eye and ear witnesses, and which were also 
publicly known to great multitudes, they were entitled to 
credit. And besides this most of them have the testimony of 
the spirit of prophecy to their inspiration ; in other words 
they wrote predictions, which have been fulfilling in every age 
&f the world since. 

So much concerning the penmen of the scriptures, and of 
daeir accounts as originally written. These have been tra#* 



115 



ialed into other languages, and numerous copies handed down 
to our day. Of the correctness of our present copies from 
those originally written, we have already remarked some- 
thing, Chap. 3. of this part. I t is unnecessary to enlarge on 
that subject. 

I also pass over many things which have often been prop* 
eily and unanswerably urged to prove that the sacred wri- 
ters were men of truth. Satisfied that, while they claimed 
divine authority, on the ground they did, of miracles wrought 
before all men ; their claim would not have been admitted in 
their own days, if those things had not been so. Recollect* 
ing also that my opponents in general admit, that we have 
faithful accounts in the scriptures. But 

£. To us who have seen no miracle the accumulated evi- 
dence which exists in favor of the sacred writers would not 
be sufficient, if they contradicted the general current of pro- 
fane history ; or were at war with the geography of the 
world, with the visible creation, with the usual course of di- 
vine providence, with what we know of the state of man, and 
with the little which reason teaches us of God. If there 
were a manifest contradiction on one or several of these 
points, it might at least weaken our faith in the sacred word. 
But the fact is very different from this. Excepting some tri- 
vial disagreements, which can usually be solved with ease, 
there is a most striking and wonderful harmony and eoinci<> 
dence between the scriptures and all the subjects above nam- 
ed. And this circumstance is a strong confirmation of their 
truth. 

3. If revelations are given in different ages, they must har- 
monize together. God will not contradict himself ; be *s in 
one mind, and none can turn him. It is granted God may, 
as to ordinances, and outward dispensations, and things of a 
similar kind, abolish what he at a former time instituted. A 
revelation at one period may be a fulfilment, an enlargement, 
or a confirmation, of one which had preceded it. But if two 
given at different times be contradictory, one or both mm 



Be false. God revealed truth at different periods during' 
more than fifteen hundred years ; but Ihere was a perfect a- 
greement among all his messengers ; and they all thus mu- 
tually testified of each other, that they were sent of God. 
Christ, for instance, clothed the words of Moses with fresh 
authority ; and Moses had long before testified of Christ. 
We have said, some deny the authority of some portions of 
the bible, but admit others. But nothing can be more cer- 
tain than this, that the whole must stand or fall together. The 
historical relations of the Evangelists cannot be true, unless 
the Old Testament history be true also. The doctrinal and 
didactic portions imply the truth each of the others and 
presuppose the truth of the historical. „The prophets all wrote 
precisely as if the histories were undoubted ; and most for- 
cibly inculcate the warnings and precepts, and accurately 
harmonize with the doctrines; The Evangelists and Apos* 
ties, and particularly our blessed Lord, very frequently refer- 
red to the Old Testament ; and spoke of the writers as in- 
spired, as moved by the holy Ghost, and as having delivered 
the word of God. It is known that the writings of the Old 
Testament had been classed under three divisions by the Jews 
to be read in the synagogue. Christ sanctions the whole in 
one sentence, Luke 24. 44. " Ail things must be fulfilled 
which were written in the law of Moses, and in the prophets, 
and in the psalms, concerning me/'* What could Paul mean 
by the " scripture," but the sacred writings of the old testa- 
ment ; when the new was not penned ? — Yet he says, 2 
Tim. 3. 16, 17. " All scripture is given by inspiration of 
God ; and is profitable for doctrine, for reproof, for correc- 
tion, for instruction in righteousness ; that the man- of God 
may be perfect, thorougly furnished unto all good works." 
Thus every new messenger confirmed the testimony of those 
who went before him ; and yet the last wrought miracles to 
confirm his mission. And thus, though God has ceased for 
seventeen hundred years to send his prophets and messen- 
gers ) yet we have indisputable memorials of their doctrine 



nr 

and mighty works ; and may hear them all as with one voice 
both glorifying God, and declaring his will to man. 

We have before mentioned the fulfilment of prophecy, as 
an evidence of the inspiration of the prophets, and of the wri- 
ters of the sacred books, in which prophecies are found. This 
evidence is clear, in case the predictions have been fulfilled 
before our. own day, and ?ve have authentic accounts of the 
events which fulfilled them from uninspired historians, And 
here the evidence is peculiarly strong, if the events which 
tally with prophecy are recorded by historians adverse to 
the scriptures. This has often been the case ; and is one of 
ihe methods in which the bible is aided by its enemies. We 
row shall notice. 

4. Prophecies of ancient date fuljilled in our ozen day, and 
before our eyes. Several such are now fulfilling. We de- 
pend not on historians for evidence ; we know the facts our- 
selves. As God alone can foresee and predict; we have 
here a demonstration of the truth of his word. This is equiv- 
alent to a miracle before our eyes. I dare not say that this 
evidence is necessary to assure me of the truth of a revelation 
made in former ages, and commending itself to my under- 
standing with the evidence before considered. But this last - 
is a confirmation which God has been pleased to give us. 

There are many other proofs which we actually have ; and 
they still more strengthen and confirm our faith. But we 
pass over them ; having noticed sufficient, and more than suf- 
ficient, by which the sacred writers all commend themselves 
to every man's conscience in the sight of God. We have 
seen what evidence reason requires, and what God has grant- 
ed, in the case of the person receiving a special revelatior* 
from God — in the case of those to whom he personally de. 
clares his message — and in the case of others in distant pla- 
ces and subsequent ages. The reader may be ready to ask 
what bearing has this long discussion upon the principal sub- 
ject of inquiry ? If so, I must still beg him to wait, till be. 
comes to the seventh Chapter, 



118* ' 
CHAP. V. 

ITG EVID'ENCE FROM SCRIPTURE THAT INSPIRATION IS TO B'EllJf< 
PECTED JN TBE PRESENT OR ANY SUBSEQUENT AGE. 

Something on this point has already appeared incidentally 
In the third chapter. We have there seen that many passa- 
ges which have been supposed to hold out an expectation of 
the perpetual continuance of Inspiration in the -Church, favor 
that idea only by being.grossly misunderstood or perverted. 
As the advocates of the notion have searched diligently for 
scriptural proof of it, and were men of great ingenuity and 
reading ; and as tney have found only such support from the 
bible as that now mentioned, we might draw the conclusion 
that no support of the sentiment can be found in scripture. 
And this conclusion we do draw, and are- not afraid it will 
appear to our readers inconclusive reasoning, if they have 
perused the third chapter with attention. But? we wished to 
state the fact at this stage of the discussion ; and to say one 
word on the importance of that fact in our principal inquiry. 
It was certainly to be expected, if it were true that inspiration 
should continue to the end of the world, that some intimation 
of it would be found in the bible. It would be a very impor- 
tant fact ; and one which we cannot by any means suppose 
the sacred writers would omit. Let us recollect for a mo- 
ment the harmony that subsists between the divine messen- 
gers as they appear in the scripture history. Let us notice- 
how the earlier messengers prepared the way for those who 
were to succeed them ; and how those who followed always 
referred to their predecessors. Not only did they all mind 
and speak essentially the same things.; but each one that 
preceded another would either directly predict the coming of 
the other, or give some clear intimation at least that further 
communications from above might be expected.' But, iff 
mistake not, these predictions and intimations ceased with the 
last messengers of whom we read in the scriptures ; or rather 
they delivered their messages, and. said nothing of any sue- 



m 

cessors fill the world shall end. Moses, it is true, sad Hie 
revelations to the patriarchs which he records, and the ritual 
institutions which God gave by him, all pointed directly to 
Christ. But they did not intimate that his coming was near ; 
they all contemplated a succession of providental dispensa- 
tions, and special revelations, till like a succession of school- 
masters, these should lead the people to Christ, in the fulness 
of time. Accordingly there was a succession of prophets, 
preparing the way for each other, and each that succeeded 
confirming the word of all his predecessors, until Malachi. 
Between him and John Baptist was an interval of several 
hundred years. He announced the speedy coming of Christ ; 
and particularly foretold the ministry of John Baptist. John 
came in the spirit and power of Elijah, an antient and distin- 
guished prophet. He was the voice of one crying in the wil- 
derness, prepare ye the way of the Lord. He stood, and 
pointing to Jesus said, Behold the Lamb of God, which tak- 
eth away the sin of the world. Christ came ; who had been 
promised to Adam and Eve ; who had been preached to A- 
braham ; who was the prophet like unto Moses, greater than 
-Solomon, David's descendant yet David's Lord. He fulfilled 
the prophecies that went before concerning him ; and was 
the substance of all the types and shadows. And what prom- 
ise did he give of future revelations ? He sent forth his ser- 
vants with miraculous powers and a heavenly commission in 
his life-time, and after his resurrection. £oon after his as- 
cension he endued them with power from on high. They 
testified what they had seen and heard, of his doctrine, migh- 
ty works, life, death, resurrection, and ascension. They 
and others who were raised up and inspired conveyed the 
fruth to most parts of the known world, and confirmed it by 
miracles. They wrote much to believers and others for far- 
ther direction in the faith, which is preserved for our use, 
John received a prophetical account of the principal events 
in the church, and the world as connected with the church; 
•till the end of time. This prophecy concludes with dencunc- 



mo- 

kg curses upon the man who should either add to it, or take 
from it. Now these last messengers from God mentioned in 
the bible, have not told us of any who were to follow them, 
They, particularly John, predicted many things ; but did 
not predict either the continuance of inspiration, or its re* 
mval again, after it should have been suspended. They 'da 
not tell us either of a succession of prophets or apostles from 
their time till the present ; or the coming of such messengers 
m this or any future period, after having ceased for ages. If 
there were to be a perpetual .succession of messengers, fol* 
lowing each other at shorter or longer intervals, it would* be 
natural to expect those who came in scripture times would 
point forward to them, after the same manner which they a- 
dopted toward each other. 

It strengthens this argument, in my apprehension, to no- 
tice that old-testament writers looked forward beyond the 
time of Christ, to the events of this age ; and also predicted 
events yet future, the conversion of the Jews, and the mitle- 
nial reign of Christ. They predicted these events; but 
neither they, nor the Apostles, speak of the rising of any new 
messengers, of God's sending any more prophets. 

I do not say that all this is conclusive evidenee against per« 
petual inspiration ; but shall venture to call it a strong pre- 
m?nptive argument. 

There are however revelations and predictions m scrip- 
ture, which have an intimate relation to this subject, and a 
very important bearing.upon it. We have found no intima- 
tion of true prophets and apostles ; but are warned against 
"false prophets. ; those who say they are apostles and are 
not ; false apostles, deceitful workers, transforming themselves 
into the Apostles of Christ." Rev. % 2. 2 Cor. 11. 13. The 
sacred writers warn us against delusions, in the last times 
particularly, though they assure us they had already begun 
in their own time. ,1 John 4. 1. " Beloved, believe not eve- 
ry spirit, but try the spirits, whether they are of God ; be» 
cause many false prophets are gone out into the world*** 



12] 

Here the writer seems to intend pretences to special revela- 
tions, by using the term spirits. 1 Tim. 4. 1. " Now the 
Spirit speaketh expressly, that in the latter times some shall 
depart from the faith, giving heed to seducing spirit s, and doc- 
trines of devils," Among the predictions of the new testa- 
ment, are those which relate to the apostacy and corruptions 
of the Romish church. Her pretensions to miracles, divine 
authority, and infallibility, which are supported by decep- 
tion, are not overlooked 2 Thess. 2. 9 t " Whose coming is 
after the working of satan, with all power, and signs., and ly- 
ing wonders ; and all deceivableness of unrighteousness in 
them that perish ; because they received not the love of the 
truth, that they might be saved. And for this cause God 
shall send them strong delusion, that they should believe a 
lie ; that they all might be damned who believed not the 
truth, but had pleasure in unrighteousness." Our Lord gives 
a faithful and solemn warning on this subject. iMatt. 24, 23, 
£4. " Then if any man shall say unto you, Lo, here is 
Christ, or there ; believe it not. For there shall arise false 
Christs, and false prophets, and shall shew great signs and 
wonders; insomuch that, if it were possible, they shall de 
ceive the very elect." These, and o-her predictions and 
warnings ot the same kind, are all we can find in the new- 
testament relating to revelations in the latter times v If mod- 
ern pretenders are willing to adopt these as their authority, 
it is well. If not, I must suppose the statement at the be- 
ginning of this Chapter is proved, that there is a no evidence 
from scripture that inspiration is to be expected in this or a- 
ny subsequent age." 

• ~ " § 

CHAP. VI. 

ADDITIONAL REASONS WHY/ WE SHO0LD V NOT LOOK TOR INSPI- 
RATION. 

From the silence of scripture on the subject of continued 
revelations from God, we have found presumptive evidence a- 

* L 



gainst the notion. We have found this evidence confirmed 
by many predictions of pretences and delusions. We have 
granted the whole does not amount to positive and conclu- 
sive evidence on the subject. But we .have several other 
reasons to assign. We think God will give us no more spe- 
cial communications, because 

1. The scriptures are abundantly sufficient for every use- 
ful purpose. Jf there were any needoi farther revelations, 
we might expect, from the mercy of God, to receive them. 
If there is no need of them, we may expect from the wisdorrji 
of God, and his usual manner of proceeding, that he will not 
bestow them. 

By the sufficiency of scriptures, we mean not only that 
they are sufficient /or salvation to him that understands and 
believes ; for a far less degree of light sufficed for the salva- 
tion of Abel, Abraham, and others : but we mean they are 
sufficient for all the designs of infinite wisdom,concerning the 
human race till the end of time. This could not with so 
great propriety have been said of the law and the prophets^ 
before the coming of Christ ; nor of the preaching of his dis- 
ciples in addition, till they had fully attested his resurrection^ 
and explained his doctrines. But now the canon of scrip- 
ture appears complete. Nothing is wanting for the .conver- 
sion of sinners, but to read, hear, and obey. Nothing is 
wanting for direction to the believer in all the duties and tri- 
als of this life, in every possible situation, but to receive with 
meekness the engrafted word ; nothing for his eternal salva- 
tion, but to be moulded into the form of doctrine there deliv- 
ered him. The servant of Christ, the stated pastor, or the 
missionary to the heathen, is " thoroughly furnished unto all 
good works." Nothing is wanting for making the church the 
perfection of beauty, but the sanctification of the spirit, and 
the belief of bible truth. Nothing is wanting for the " con- 
version of the world,*' and the commencement of the Millen- 
nium, but the universal diffusion of the truth as it is in Jesws ; 
with that faithj repentance, and new obedience, which the 



123 



bible requires. The bible predicts all this, without predict- 
ing the rise of any new prophets or apostles to accomplish it. 
It is believed that, so far as means are concerned, the bible 
is able to accomplish what it predicts, if it were once given to 
all people in their own languages, and faithfully preached to f 
every creature* 

If the scriptures are so full and complete for every purpose, 
we argue, God will give no more revelations, from two prin- 
ciples. We have already observed, he 'will do nothing in vain, 
We may also fairiy conclude ke will put mort honor on his 
own word: If he were to give other revelations, he would in 
effect acknowledge the insufficiency of his word ; be would 
excuse the perverseness of infidels, and the disobedient and 
impenitent of every description. When the Jews required 
evidence perversely, after he had done mighty works suffi- 
cient, he assured them he would give them no sign, but that of 
the Prophet Jonah. He honored the scriptures which they 
already hau 1 , by saying. John 5. 46,47. " Had ye believed 
Moses, ye would have believed me ; for he wrote of me. 
But ifye believe not his writings, how shall ye believe my 
words VI — He was then delivering <k his words" in addition 
to the writings of Moses ; but he would add nothing at the 
expense of Moses ; and Moses " wrote of him/' Now his 
revelation is so complete, and none of his servants have 
- J written" of any to follow ; we may fairly conclude he will 
not pour contempt on his holy bible by acknowledging its ia- 
sumciency, or by adding to it any more. 

2. God will not needlessly multiply miracles ; and if he should^ 
;he effect would be destroyed. But we have before proved 
that special revelations can reasonably gain credit in the 
world, only by the evidence of miracles. The only instance 
to be excepted from this rule, is, when a divine messenger 
has been particularly and clearly/orefo/d by preceding mes- 
sengers. But the pretendersof our day are not predicted in 
scripture, except it be in the character of deceiv ers. There^ 
fore if they should be accredited as divine messengers to the 



- 124 



people, it -must certainly be by miracles. If the scriptures 
are sufficient, God would perform more miracles in vain ; to 
no good purpose. Is it not charging God foolishly, to say, 
that he will continue, through all the ages of the world, those 
works, which are in their own nature extraordinary ; which 
are for the confirmation of his word ? Would not such a 
course imply, that he could not give sufficient evidence in fa- 
vor of his word in a shorter time ? indeed miracles were 
not so profusely lavished upon men in scripture times* Those 
of Christ were very numerous ; but they continued a few 
years only. Those of the Apostles were many; but they 
were needed for the conviction of successive auditories, 
through many cities and nations : when this was done, they 
ceased. Those of the more antient messengers' in general 
were few. And many years, and in some instances several 
centuries, elapsed, during which not a single miracle was 
wrought. We cannot therefore suppose that he will continue 
and multiply miracles from the time of the Apostles to the end 
of the world. Be it remembered, that our opponents plead 
lor the inspiration otvery many persons, at the present day, 
and in every part of the world ; and require that their fellow 
men should believe and obey their messages. There is there- 
fore no end to the number of miracles they must peiform. 
We do not say at present, that we do not see those mighty 
works. We say only, it is imputing weakness and folly to 
God, to expect them. 

Besides, were miracles so common, they would cease to he 
miracles. They would become ordinary events, occurring 
in the usual course of providence ; and cease to be regarded 
as indications of a special communication from heaven. 

3. The scheme of our opponents destroys itself. They plead 
for "universal and saving light ; that lighteth every man;" 
both believers and wicked men ; in gospel and in heathen 
lands. Now it is manifest, if a man is himself inspired, he 
needs not another inspired person to instruct him, to preach 
;o him, or deliver, him a message from God* And if all (as 



Uiey say.) are inspired, there is no room or ground whatever 
for one to be sent to another. But both these things belong 
to their scheme. They assert that every man is inspired i 
yet very many appear as preachers, inspired pjreackers ; and 
call upon men to hear the word of the Lord from ihem. This 
contradiction in the several parts of their system subverts the 
whole. Their house is divided against itself, and must come 
to desolation. This contradiction dees not exist in the scrip- 
ture scheme. Inspiration was never universal, even in the 
Church, A few were inspired, and sent as divine messengers 
to their fellow-men ; to the Jews first, and afterward to the 
Gentiles. Therefore ihere was still a great propriety in their 
proving their divine commission, and calling upon others to 
hear God's word. We very rarely read that one inspired 
messenger or prophet was sent to another. Whenever this 
was done, it was for their mutual strength, conviction, and 
consolation ; and that they might concur in the Lord's work. 
We cannot reasonably embrace a scheme, which first pro- 
vides that " all the Lord's people be prophets," and even 
all mankind ; and then appoints a part of them as special 
messengers from God, to give light to the remainder, as if 
they were a people sitting in darkness, 

4. Inspiration and miracles have ceased according to eccle- 
siastical history. 

Many of the Apostles' fellow-laborers had the power of 
working miracles ; and some special gifts seem to have been 
miraculously granted to some believers who were not public 
and ordained preachers. It is credibly attested that these 
gifts continued in a measure, and for a short period, after the 
decease of the Apostles. It is also granted that many in the 
Christian church really belived that miracles were wrought 
for a long time after, The accounts of them which have de=- 
scended to us often border on the marvellous ; and clearly 
show that credulity ere long began to give credit to appear- 
ances and reports of such things on slight evidence. Add to* 
this that many ot the accounts are deficient in the - evidence 
• L2 



i m 



of their own authenticity. The miracles of Christ and Wip 
primitive servants have fall evidence, which has been increas- 
ing with revolving centuries, and their enemies could say noth- 
ing against them. While those of the ages immediately suc- 
ceeding are at least doubtful. Real^ indisputable miracles, 
numerous and continued for several years, diminished the 
surprize which they at first excited ; established an opinion 
that such attestations to preaching were to be expected ; 
and thus rendered it easy for unsuspected pretensions togaiu 
credit with believers. At the same time, the knowledge of 
such circumstances would tempt false teachers to pretend to 
them. Thus, the existence of the real counterfeits, and the 
doubtful cases, is best accounted for by the fact that the reai 
and most evident miracles of our Lord and his Apostles had 
preceded them. However, all accounts which can lay any 
glaim to authenticity, agree in the fact, that impositions were 
detected, and all pretensions ceased, in tbe course of a few 
centuries : and from that day to this no authentic and well- 
attested accounts of miracles can be produced. There have 
been likewise very few pretences, except in the Church of 
Romeo If miracles have long since ceased, then has -inspira- 
tion ceased also ; especially the inspiration oi any persons as 
messengers toothers. 

5< Pretences to inspiration as confirmed by miracles haze 
been exposed, and usually come to nought. We just remarked 
these have been few, except in the church of Rome. That 
another of abominations has pretended to many. But intelli- 
gent protestants need no evidence at this day that they are 
'< lying wonders;' 9 and that they obtain credit from the peo- 
ple only by means of that profound ignorance in which they 
axe hek, and by the influence of that blind superstition which 
constitutes their religion. The Quakers, and some other 
sects at their first rise, professed to do mighty works. Of 
Fox, Clarkson observes, Vol. 1. p. 17. " There were indi- 
viduals in the kingdom, who had publicly professed sights 
and prophecies concerning him, At an early age, he had 



1 27 



been reported, in some parts of the country, as a youth, wno 
had a discerning spirit* It had gone abroad, that he had 
healed many persons, who had been sick of various diseases, 
Some of his prophecies had come true in the life- time of 
those, who had heard them delivered. From these cau- 
ses the belief was universal among them, that his commission 
was of divine authority ; and they looked upon him therefore 
in no other light, than that of a teacher, who had been sent to 
them- from heaven." Some of their miracles are related in 
their early history. This pretence however seems to have 
been for a long time abandoned by that body ; though they 
expect us to believe the inspiration of their teachers without 
a miracle. 

The French prophets,, perhaps, made greater pretensions 
o miracles than any of the modern sects. But their tolly 
was soon manifest to all men, and the society is believed to be 
utterly extinct. Perhaps this presumptuous pretence has- 
tenet! their overthrow ; while others, who have abandoned 
:he rash projects of their founders, still survive. The total 
want of success w T hich attends those who pretend to miracles, 
evinces that God is not with them ; and that we may not 
look in this day for the renewal of such power to men, 

6.. Great events in the church and the world are produced by 
means of the truths of the bible, without new revelations. 

The Reformation was truly a great work. The change it 
has already effected in the visible church, and the moral state 
of whole nations, is immense beyond calculation ; and the 
influence will extend to millions of souls to the close of time 3 
and through eternity. It was a subject of scripture prophe- 
cy, and has long been a theme of joy and praise among the 
angels of God. Considering the previous state of things, we 
should judge it was a case, which required, (if any could 
since the Apostles' days,) the special interference of Jehovah 
And truly it was his work. Overlooking all instruments, we 
are constrained to exclaim, u what hath God wrought. 5 ' But 
he wrought it by the ordinary means ; though by an unusual 



blessing upon them. Neither Wickliff, nor Huss, nor Jerom#r 
nor Luther, nor Calvin , nor Knox, was inspired. They 
brought forth the hible from its concealment; and the bible 
was the means in the hand of God of ushering in a new era to 
the church. The reformers did valiantly for the Rock of 
Zion ; but they wrought no miracles. They were men of 
great powers of mind ; and we trust had the spiritual under- 
standing which is peculiar to- -believers : but they were not 
" moved by the holy Ghost" beyond the written word. 

Revivals of religion are produced without inspiration. The 
effusion of the Spirit, in his convincing and renewing influen- 
ces, is granted ; and tens and hundreds press into the king- 
dom of heaven. They fly as a cloud, and as doves to their 
windows. But neither they, nor the ministers they hear, 
are inspired. They believe and obey the scriptures. Their 
hearts break with sorrow for the contempt they had previous- 
ly shown to the word of God. 

The heathen are converted to Christ without a miracle, -"or 
so much as a pretence of inspiration. This also is a great 
work, and it is already begun. Many run to and fro, and 
knowledge is increased. Many, indifferent places, are turn- 
ed from their dumb idols. Through the whole Christian 
world the work of evangelizing the heathen is at least begun, 
Christ seems evidently to be riding forth, conquering and to 
conquer ; and the time to be drawing near, when the king- 
doms of this world shall becqme the kingdom of our Lord 
and of his Christ. But the work is carried on in the ordina- 
ry way. There is no gift of tongues ; but missionaries ac- 
quire languages by study, and translate the bible for the hea- 
then. They are not inspired ; but search the scriptures, and, 
shun not to declare the whole counsel of God, there delivered. 
They work no miracles ; but when the blessing attends their 
" teaching and their preaching", their word is with power. 
This work, it is believed, is preparatory to the Millennium ; 
when darkness shall no longer cover the earth ; but when it 
shall be full of the knowledge of the Lord, as the waters cov- 



129 



eiMhe sea. It is reasonable to suppose the work proceed; 
In the same manner it has begun, till that day shall arrive. 
A careful examination of the scriptures vviil evince that only 
ordinary means are predicted, to be employed, even for the 
introduction of the Millennium ; that even the latter day glo- 
ry of the church is not to require additions to the word of God. 

If the scriptures are sufficient ; if God will not needlessly 
multiply miracles ; if the scheme of our opponents destroys 
itself; if pretences to revelations and miraculous powers have 
come to nought ; and if great events in the church are pro- 
duced by the ordinary means ; we may well prize the bible, 
and cease to look for a sign from heaven, 

CHAP Vlh 

SOME PRETENDED REVELATIONS EXAMINED. 

It is difficult to make a collection of the revelations, 
which are supposed to be received in the present day from 
above. Few have been published from the press, so far as 
I know ; although they are propagated probably every 
day, by preaching and conversation. Of those which hava 
came to my knowledge within a few years, memory can 
nowrecal probably a small part only. The following must 
be considered only as a sample. Different persons have 
asserted that God has communicated to them severally the fol- 
lowing facts : that there would soon be a reformation or revi- 
val in a certain place ; that a particular person or persons 
would be converted ; that another person had been converted 
a number of years, though it was unsuspected by himself and 
all his acquaintance, till the revelation was made to his 
neighbor ; that a certain person mould die in a given time, or 
one or more of a certain number ; that a certain place mould 
he visited zvith desolating sickness, or sunk by an earthquake ; 
and even that the zvorld would come to an end, and the judg* 
merit day arrive, within a fixed time. Often has one person 
• ; ' ?nn sent to another, with a special message from God, received 



(in bis opinion,) immediately from heaven. Some have beeri 
directed to join themselves to a certain people > or to separate 
from a certain people or minister, on pain of God's wrath. 
Many have professed k> be endued with the gift of discerning 
spirits ; and could decide the state of a person's soul, though 
he were a perfect stranger, from hearing him speak a few 
words, or from merely observing his countenance. We have 
before noticed that one was informed by a vision, that Paul 
disowned three chapters of his epistle to the Romans ; and it is 
believed that is far from being the only instance in which new 
revelations have taken away portions of the word of God. 
Some have had, as tkey profess, visions oj heaven and of hell ; 
have seen individuals of their departed acquaintance in one 
place and the other ; yea, ha^e thus ascertained the final states 
of their friends and neighbors who were still living* and de- 
clared it unto them. 

It is a general, perhaps universal, belief in several denom- 
inations, that no one is called to preach the gospel without a 
special voice of God in his mind, in every respect the same as 
a revelation ; the mme as the call to ancient prophets. Preach- 
es also profess to receive'' their doctrine from God's Spirit ; 
and to be directed by his special monitions in' what places to 
labor. 

This account might be enlarged, But the subject is to© 
painful, and I forbear. 

But the evidence given for the truth of such revelations must 
be examined. 

Leaving future ages out of the question, I shall pursue the 
method adopted in thg fourth chapter, and bring tee reve- 
lations to the tests there laid down. Our inquiries therefore 
will be, whether any person now has evidence to himself that 
he is inspired, and whether he gives or can give sufficient evi- 
dence to his fellow men ? 

SECTION 1. 

Has any person at this day sufficient evidence to himself that 
He is inspired ?■ 



131 



The five maxims we established in the fourth Chapter ase 
these : if God make a special revelation to a person, he wili 
d© it in a manner adapted to the rational powers of man ; the 
manner and subject will be worthy of God ; the communica- 
tion will be in a supernatural manner ; in some cases evidence 
may be addressed to the senses , including dreams, visions, and 
Frances ; and, whatever method God adopts, he will give the 
person certain evidence, such as shall leave no doubt on his 
mind that God has spoken to him. 

As the question at present relates to the evidence a person 
should have for his own satisfaction alone, I am not so anxious 
to examine the matter closely, as I shall be in the next sec- 
tion. I feel disposed to say to a believer in his own inspi- 
ration, as Paul said in another instance, " Hast thou faith ? 
Have it to thyself, before God." We have little concern 
with you, if you do not obtrude your revelations on others. 
Nevertheless, it may be a means of preventing some from 
publishing their reveries, as well as saving their own souls 
from the influence of delusions, if they will suffer us a little 
to examine the subject. 

Are, then, the supposed revelations we have mentioned, 
and others of this day, given in a manner adapted to our ra- 
tional powers ; and are they, examined by reason and scrip- 
ture, worthy of God? Rather, are they not frequently, like 
heathen oracles, either equivocal or unintelligible, or grossly 
irrational ? Are not some of them too mean, puerile, or sen- 
sual, as well as without any object or use, to be attributed 
to a wise and Christian man ; and above all, to the wise and 
holy God ? Some, not mentioned in the above collection* 
appear to a serious mind as little related to religion, and as 
little capable of conveying instruction or imparting light, on 
any subject, as the same number taken at random from a 
person's common dreams. 

Are any of the modern revelations addressed to the eense$ 3 
sleeping or waking ? It is said, they frequently are. Per- 
sons see sights, hear voices, dream dreams, and sometimes fall 



1M 



into trances. And how can we know but they have all tfc 
evidence to their own minds which scripture prophets had ? 
One reason is, the puerile or useless nature of the revelation 
itself, already noticed ; which is the fact with many. An- 
other reason is, the previous state of their minds is such as to 
prepare them for deception, and unfit them for calm investi- 
gation. Taught to expect such things, they are anxiously 
looking for them ; uninformed respecting scriptural eviden- 
ces, they are extremely credulous, and ready to receive any 
slight appearance for the reality. Elated with the expecta- 
tion' of becoming favorites of heaven, and companions of the 
Apostles, they are looking, with gaping solicitude, for some- 
thing supernatural. Add to these, that their revelations usu- 
ally come at the time, or immediately after the time, in which 
their minds have been violently agitated with fear and con- 
cern ; or their zeal has been raised to a great height ; or 
their imaginations have been filled with relations of wonders 
similar to those they expect and desire, it is not surprizing 
that such persons, at such tunes, should imagine what they 
neither see, nor bear, nor feel ; or that they should consider 
some vagary of the imagination, a supernatural voice or vis- 
ion. If they sleep, it is not surprizing they should dream ; 
nor is it unlikely they should think their dreams to be reve- 
lations from above, when they might easily be accounted for 
on natural principles. 

Again, the same causes will prevent calm and faithful ex- 
amination afterward. They are usually, I believe, very 
soon employed in relating what has occurred ; the previous 
excitement is not allayed but increased by the wonder they 
have experienced ; the approbation and congratulations of 
others raise their fancies and passions still higher; and there 
remains neither time nor capacity to ask themselves, wheth- 
er they may not have been deceived. It is true that some do 
not receive their revelations in such a storm. The Friends, 
at the present day, wait for the Spirit in solemn silence. But 
they adopt the principle (that revelations are continued in 



IBS 

4ater times,) in a state of as great agitation, as is itow wit- 
nessed in other sects. They have lost their fervor, 2nd "the 
holy duty of quaking," (as one of their writers* termed it,) 
is now seldom practiced. With the abatement of their zeal, 
they also seem to have been deprived of some portion of their 
revelations. They have not probably such an " abundance" 
now, as some others. They appear to obtain from this source 
little, besides their doctrines and excitements to duty. Still 
their principle is as broad as ever. And their receiving few- 
er than others ; and the fact that this principle with them 
originated in a period of great fanaticism ; both strengthen 
my assertion, that pretended revelations owe their origin 
and reception with men to perturbation of mind, and want of 
€alm and close examination of their evidence, by those who 
suppose they receive them. Many reasons might be given 
why the Friends, who are remarkably sedate, should contin- 
ue to believe as their fathers did ; in the principle in which 
they have been carefully taught from their earliest years, se- 
cluded as they are from other society. Is it too much how- 
ever to hope, that, having lost the revelations of the wild en- 
thusiast, they tvill in time abandon his principle altogether ? 

If however it appears that evidence to the semes is want- 
ing, it may still be said, God did not always use this meth- 
od of revealing truths to the scripture messengers. He more 
frequently made internal objective revelations to the mind, in 
some peculiar manner, which the person could not mistake. 
And perhaps our modern prophets do receive revelations in 
the same way ; and as those who have not enjoyed the same 
favor cannot understand the subject, they ought not to dis- 
pute or doubt their assertions. 1 readily grant 1 was never 
inspired ) and do not know how the Spirit moved on the 
minds of his ancient prophets. " I am Dot a prc-phet, nor a 
prophet's son." Yet it may not be impossible to form a ra- 
tional and scriptural judgment on this point. If a man of 
probity, veracity, and piety, calmly assures me he " hath a 

* Friend Fisher, as quoted by C. Mather. 
M 



134 



revelation, 5 * I may believe that be thinks- so; but 1 might 
still suppose it possible he is deceived. Let us recollect, 
though the true prophet knows the manner of the Spirit ; yet 
another may suppose he is inspired, when he is not. Let us 
recollect, the same thing is granted by the strongest advocate 
for perpetual inspiration. Therefore, with all the reasons 
against die expectation of any new revelation in the present 
day, which were produced in the fifth and sixth chapters, I 
should think myself authorized and required to doubt ; and 
to suppose the person was deceived. This I should do, in 
the fairest case; in the instance of a man of strict veracity, 
sedateness, and sound judgment. I should advise faim, before 
grounding his faith or practice on what fee has thus received, 
to bring the revelation itself to the test of scripture, with the 
most anxious scrutiny. 

But if the person be one of vivid imagination, of strong pas- 
sion, and hasty judgment ; if he have received this at a time 
of alarm or other excitement, and in a situation unfavorable 
to calm inquiry ; if he appear to have been expecting it, and 
credulously regarding mere reports or assertions of such things 
in others ; if he is not a. man of known and tried veracity 
and integrity if the thing revealed do not correspond with 
scripture, or is evidently unworthy of God ; I should at once 
conclude a deceived heart had turned him aside, or that be 
had fallen into the snare of the devil. Barclay, after making 
the above concession, and allowing that the Anabaptists of 
Munster and others had bee n deceived, and led (as they sup- 
posed by the Spirit,) into " monstrous and mischievous act- 
ings;" still affirms, the " Spirit never deceived us ; never 
acted nor moved us to any thing that was amiss ; but is clear 
and manifest in its revelations, which are evidently discern- 
ed by ws," But would not the Anabaptists have said the 
same ? Might not they say, the Quakers are deluded, but the 
Spirit never deceived ,^ ? The wildest fanatic who ever rav- 
.ed, might, and probably would, say, the Spirit never deceiv - 
ed me* An internal revelation (where there is so mucfaevi 



dence it is never given in our day,) is certainly a most uncer- 
tain thing ; and we must hesitate to admit a certain evidence 
from the manner of the Spirit on the mind, and examine the 
subject matter supposed to be revealed. But to avoid repeti- 
tion, this shall be considered in the next section, 

SECTION 2. 

Do modern pretenders to inspiration give sufficient evi- 
dence to the people, when they propagate their revelations ? 

It is observable that few tell us of communications they 
have received exclusively for their own use ; they must 
preach and declare them to the world. It is not enough there- 
fore that they believe them, they must produce evidence t© 
convince ethers. Others shoi:!d not be unreasonable in their 
demands ; yet they are rational beings, and must have some 
proof. I shall not here follow the order of the fourth chap- 
ter, where we stated the evidence which reason requires,and 
which God's servants did give ; but shall remember the 
principles there laid down, and bring. modern pretences to the 
same test. 

1. Modern revelations are not proved to the people by the 
same evidence which satisfies the persons who receive them. 
The people, who are required to believe them, do not hear 
the voice from heaven bearing testimony to a prophet, and 
calling on them to hear him. They do not see the pillar of 
cloud and the pillar of fire, from which God speaks to a mod- 
ern Moses ; nor hear the thunderings, while he is with God 
in the mount. The prophet declares what God has said to 
him, or how be has appeared to him in private ; or in the 
secret of his own mind, while he stood in the assembly. He 
must therefore produce other evidence. 

9. Modern revelations ai^e not predicted in scripture, (en- 
cept in the character of delusions.), God's ancient messen* 
gers gave no notice of any like themselves to arise in this 
latter day ; as we have noticed before. There is no proph- 
et now on the stage whose mission has already been so clear- 



ly attested, that we are bound to receive his additional rev- 
elations without new evidence beyond his own word. Or, if ~ 
this should be pretended, we revert to his first introduction,, 
and demand 5 what were his credentials tlien ? We come 
then inevitably to this conclusion, that none are to be receiv- 
ed at this day, unless they work miracles. But 

3. Modern revelations totally want the evidence o/miru 
Hes. 

It is well known that miracles, or something equivalent, 
are believed to be wrought by some preachers ; but let us ex- 
amine them, to see if they are mi racles indeed. The sudden 
awakening and conversion of a sinner are ascribed to miracu- 
lous power ; and adduced as evidence that the preacher, 
tv ho has been the means of it, is inspired. H many are con- 
verted ? the miracle is still more wonderful, and the preacher 
still more a favorite of heaven. Not to question at present 
the genuineness of the supposed conversions ; we undertake 
to say that conversions and revivals are not miracles. The 
conversion of Saul of Tarsus was attended with a miracle, 
the light and voice from heaven. But the grace which touch- 
ed and renewed his heart was not miraculous. Miracles 
(speaking in different languages, )preceded the glorious revi- 
val of the day of Pentecost. But the influence of the Spirit, 
which convinced and renovated the three thousand, was that 
which is given to attend the preaching of the word in all a- 
ges. A copious effusion was then granted in one day ; and 
some days in modern times have been favored and distin- 
guished in a similar manner. We readily grant the conver- 
sion of sinners by means of the word is the glorious work of 
God ; that this work may appear in its fruits and effects on 
the converted persons, But then no single soul was ever 
renewed without it. It is common to all ages of the church. 
It "differs exceedingly from a miracle ; and is never termed 
miraculous in the bible. 

Again, it is often understood that preachers and exhorters 
are u workers of miracles," because they speak with such 



137 

wcnderfui fervor, fluency, and power. New it will be al- 
lowed that the officer's account of Christ is as true in this 
age, as it was then ; <c never man spake like this man/* 
But to miracles were totally distinct from his doctrine, or 
manner of preaching. The true ministers of Christ receive 
assistance in preaching ; the Spirit " helpeth their infirmi- 
ties." Yet it is not a miraculous gift. The preaching of 
some has ever been called " speaking with tongues ;" when 
they had spoken only in English. This opinion seems to 
have been founded on the idea, that, when the Apostles are 
said to have spoken with tongues, it was a mystical expres- 
sion, denoting great fluency and power. Perhaps the com* 
parison would be dropped, if they should learn the fact (Acts 
2.) that the Apostles addressed people of different tongues 
and nations,without having had a previous knowledge of their 
languages. 

We must notice also that actual miracles have been pre* 
tended, and perhaps attempted. " It had gone abroad " says 
Clarkson, " that he [Fox ] r had healed many persons." It is 
easy for almost any thing to " go abroad," when once an in- 
terested or ignorant, or credulous person has originated a sto- 
ry. But Clarkson attempts no proof of facts, It has gone a- 
broad, and wiih much appearance of truth, that some have 
pretended to heal the sick, and raise the dead, within a few 
years past. Their sick however were no better, a few days 
after, but rather grew worse ; and their dead still rest in their 
graves, and will rest, till God shall raise them at the last 
trump. 

Miracles may be pretended. But if they are wrought 
secretly^ they are no t answerable to scripture miracles, 
(which were done openly before the world ;) and are no 
better than the tricks of jugglers and fortune tellers. If they 
are pretended to be wrought openly? and are indeed subject 
to examination, it is believed any man of common sense or 
judgment may see they are not wrought. In fine, I chaS* 

«enge all the pretenders to revelation in America? to pro- 
II 



138 



duce a single instance of a miracle, wrought in proof of such 
revelation, within thirty years past. I mention so long time, 
because I would give them a sufficient period to search in ; I 
mention no longer time, because witnesses should be still liv- 
ing, and within the reach of examination. The instance must 
be worthy of rational belief. The miracle must have been 
wrought openly, before men ; it must have been obvious to 
the senses ; it must have followed the word of the prophet 
immediately, and without the use of ordinary means ; it must 
have been evidently contrary to the course of nature ; it 
must now be supported by the testimony of credible, compe- 
tent, uninterested witnesses. Let such a miracle be well 
authenticated, if it have been wrought* I am aware that 
many will yield this point, and grant that miracles have not 
been wrought ; who will still say, they believe in the inspi- 
ration of some persons notwithstanding. But, seeing miracles 
are the test of revelations from God, when published in his 
name, they must excuse us from uniting in the belief. This 
we must held to be a conclusive argument, if there were no 
other. 

4. Modern revelations do not agree with the scriptures. 

We have seen how all the scripture writers and messen- 
gers harmonize together,though succeeding each other through 
many ages. Now, if our modern prophets are from the same 
Sod, and speak by the same Spirit, how is it that they con- 
tradict^ scriptures, or deviate so widely from them ? The 
fir.st part of this work has probably convinced the candid rea- 
der that the Quaker system of doctrines is in some points dif- 
ferent from the scriptures ; and in most, directly contradictor 
ry. Yet tbey, as a body, profess to be led by the Spirit* 
The sacred messengers attested the inspiration of those who 
had preceded them, and quoted their words as the oracles of 
€rod. But modern pretenders (besides holding doctrines 
contrary to scripture,) directly oppose the scriptures, by say- 
ing they are not the word of God ; while they claim thai 
distinction for their own word. It would be easy to show 



139 



that some others beside the Quakers hold and propagate doa~ 
tripes, which directly contradict those of Christ and his Apos- 
tles ; nay that they ridicule some of Paul's sentiments, and 
treat them as cunningly devised fables. If they were, as 
they would represent, the successors and equals of the Apos- 
tles, they would certainly coincide with them in doctrine, 
and preach no other gospel. I do not represent my oppo- 
nents as assuming more than they do. Is not a claim to in- 
spiration, the same as claiming an equality with the Apostles ? 
If they degrade the scriptures, and pretend to have gone far 
beyond the sacred writers, do they not even place themselves 
above them in rank and authority ? Add to these, the famili- 
arity with which they sometimes speak of those " holy men 
of ,old," proves that they consider themselves as their 
quals. " Old brother Paul," is a phrase which, among 
others similar^ my own ears have heard from the mouth of a 
preacher. But surely the claim of equality cannot be admit- 
ted, till they agree better with the messengers whom God has 
already sent. If they do preach any scriptural doctrine, and 
that with great power ; if they are instrumental in the real 
conversion of sinners, and are made useful in the world ; all 
this is no evidence of their inspiration. They have the scrip- 
tures in their hands \ and have learnt there, or from preach- 
ing, or conversation, or early instruction, all that does coin- 
cide with scripture. Even if a man does not* and cannot, 
read the bible, he must have been very retired in this coun- 
try, not to have learnt something of its contents from one or 
other of the above mentioned sources. However, we have in 
general no need of accounting for their delivering doctrine* 
which are consistent with scripture, or which produce any 
lasting good effects. The tendency and actual effects of their 
revelations might be named as a distinct reason against their 
being from God. But it is a delicate point, and I pass it over* 
I cannot however forbear stating my own conviction, that, if a 
tree is known by its fruit, and a doctrine by its effects on those 
^.ho embrace it ; then those principles, which produce only 



140 



that goodness which is as the morning cloud and early dew 9 
cannot be from God. If a principle would lead me into false 
religion, I am required to reject it ; as the Israelites were to 
reject those who enticed them to some other gods. This was 
evidence enough. Even if the " sign or the wonder come to 
pass," whereof such a prophet had spoken, they were not to 
give heed to him. Deut. 13 3 1. So if modern pretenders de- 
ny or contradict the scriptures, or if their doctrine lead men 
into sin, rather than convert them to God ; we are not to be- 
lieve them to be sent of €?od, even if they should perform 
signs and wonders. 

ffc As modern revelations donot agree with scripture, so 
it may be said of them as of the witnesses against our Lord 3 
6< neither do their testimonies agree together," The sacred 
writers agree with each other. Paul insists much on the 
harmony between himself and the other laborers at Corinth; 
and shows that the false teachers neither agreed with them, 
nor among themselves. It is very evident, that if God does 
inspire two men at this day, he will not set them t@ contra- 
dicting each other. But, if I am correctly informed, this is 
not uncommon in some assemblies of brethren in the 
same community ; each receiving his doctrine, as he declares 
immediately from above. The freewill Baptist too is far 
from agreeing with the Quaker; and the Shakers, originally 
Friends, and only receiving farther light from the same Spirit, 
have left their former associates in the wide ungodly world, 
and become in their own view, the only true church on earth. 
I know men do embrace very different opinions, who profess 
to take the bible for their guide. Still there is the bible, in 
plain language : and every man may ]udge for himself. But 
tell us to follow an inward teacher, and believe the assertion 
of pretenders to intercourse with heaven ; and the rule itself 
assumes a thousand shapes, and vanishes while we grasp it. 
The abettors of this plan proposed to remove all the uncer- 
tainties of the scripture, and give us an infallible guide. We 
see they have not accomplished the object. They, who will 
build a Babel, must expect to have their language confounded. 



#s The believers in modern revelations are seldom welVc& 
fablished. They seem, too often, to be " men given to 
change." It is no uncommon thing, with those who forsake 
the scriptures to follow other guides, -to change from one de- 
nomination to another* and one opinion to another ; till they 
are called out of the world; or settle down in infidelity, 
universalism, ; or an indifference to all religion. At every 
stage of this process the person is surehe is now right ; but is 
soon afterward as certain he had been wrong. Now an in- 
fallible teaeher would not at any time teach them error ; ncr 
would he contradict at one time what he had revealed at a- 
nother ; nor would he lead men into infidelity and indiffer- 
ence. A person who follows the bible may change his opin- 
ions ; for he may not have attended to the bible, and under- 
stood it ; he may be converted, and his views be changed 
of course ; he may be a Christian of a weak mind, and not 
be perfectly established in the truth ; and every Christian 
ought to be ever open to conviction, and renounce a doctrine 
when convinced. But real Christians, who have opportu- 
nities for instruction, and who make the bible their guide, 
are usually established in the truth ; they are not carried a- 
boutby every wind of doctrine. Among beiivers in the bi- 
ble, instances of iostability and falling away occur ; of such 
as had not their hearts established by grace, and were not 
rooted and grounded in love. A few instances, therefore, 
among believers in new revelations, would not be noticed 
here as an objection to their scheme. But instances with 
them are very common. There is scarcely such a thing as 
stability or constancy among.them. Whereas, if they have 
a more sure guide than the scriptures, and do certainly 
know that God teaches them, they ought to be the most sta» 
ble and unwavering of all people. If they are taught of God t 
how comes it to pass tlaat they are " ever learning, but nev- 
er able to come to the knowledge of the truth ?" Christ 
never taught more than one system of doctrines. Paul and 
his brethren were established in the truth,, from the begin 



np 

aing of their ministry to the close of their lives. Among 
these preachers, it is not uncommon for the same man to re- 
nounce what he has formerly preached, several times, in the 
course of his life ; and at each time, if you will believe him, 
is taught of God It is better however to renounce error, 
when convinced of it, than to cleave to it ; only we should 
beware of falling into that which is worse* 1 was pleased 
with the candor oft one of them on a iate occasion. It is said 
he had heard a brother prophet preach, with whom he was 
little acquainted ; and publicly testified by the Spirit , that 
the prophet had spoken by the Spirit of God. He was soon 
after convinced of his mistake, and took much pains to ac- 
knowledge it, and recall his assertion. This was well. But, 
if he will take the advice of a friend, he will never trust such 
a lying spirit again ; but judge of preachers and doctrines 
by the bible. 

Perhaps many Friends, at this day, are an exception to 
these remarks concerning changeableness ; though it will be 
recollected they are retracing the wandering steps of their, 
more zealous fathers. The cause of their uniformity in prin- 
ciples is easily found. They do not now so much follow de- 
lusive spirits, as they do their parents and their writers, who 
inculcate the principles of the body very early, and very 
carefully. Still it is worthy of serious inquiry, whether con- 
stancy in error is much preferable to perpetual wandering 
and uncertainty* 

7. The evidence, on which modern revelations are actually 
believed, is far from being sufficient. It will be noticed, that 
this remark contains a censure on those persons who receive 
the pretended messages, as if they were given by inspira- 
tion, as well as on the preachers who demand their assent. 
God forbid that I'should reproach any man for ignorance. 
He may not have been favored with opportunities to become^ 
better informed. If he have neglected opportunies which 
God/iasgp T en him, and even have despised the bible and the 
dispensation of the gospel, it i&not my business to reproach 



or condemn. I would, if possible, tenderly warn ana n; 
struct. Neither *lo I forget, that God hath chosen the weak 
things of the world, to confound the mighty ; and the foolish 
things, to confound the wise. Many, who had not strong 
minds nor much knowledge, have become wise unto eternal 
life. Receiving from the Spirit a humble heart, they have 
embraced those humbling truths of the gospel, which the pride 
of others has rejected. It is therefore no objection to a rev- 
elation or doctrine, that it is received by the ignorant or un- 
learned ; especially if it makes them spiritually wise. It may 
have the most incontestible evidence in its favor. The true 
revelation of God has been received by some of this des- 
cription in all ages. But if, after they have received it, they 
remain ignorant, even of the first principles of the ©racles of 
God ; if they neither understand, nor receive, the plain doc- 
trines of God's word ; we may conciue they are not taught 
from the same source. But, passing by the ignorance, in 
many cases, of those who believe the inspiration of modem 
.prophets ; let us notice their fondness for novelty, their cred- 
ulity, their confidence, and their unwillingness to examine. 
The followers of the prophets in question are fond of the mar- 
velous. The bible is too ;ntient for them, and too common 
The faithful and spiritual preaching of the gospel by ordina- 
ry ministers is too trite and tedious. They seem to think, 
that a revelation given and proved so long ago, must have be- 
come old, and ready to vanish away. Its truths are insipid ; 
its institutions, and the duties it enjoins, must necessarily be 
nothing but formality ; and all, who pay any attention to 
such a dead letter, must be hypocrites and pharisees. They 
sigh for novelties. They want something wonderful ; which 
shall excite their admiration, and affect their passions. It is 
-easy to see that such minds are prepared to be the dupes of 
satan. They are fitted to yield at oace to the bold and con- 
fident assertions of those who profess to have been inspired 
directly from above ; who bring them the novelties they 
crave ; who tell them of the wonders they expect. No mat- 



'144 



ter about evidence ; the more marvellous and incredible, 
the more acceptable. Many of the present generation seem 
to be well described by our Lord, Matt. 12, 39. " An evil 
and adulterous generation seeketh after a sign." With this 
temper of mind is usuaJly found a blind credulity. It is be- 
lieved the hearers in question are prepared to believe on 
sligkt evidence, particularly when their passions are excited 9 
and their prejudices cherished. And all men know that cred- 
ulity is liable to be satisfied, where sober judgment would see 
no evidence whatever. It opens the mind to mere assertions, 
and is wholly -gained by boisterous declamations. To this we 
must add a great confidence in the truth of what they have 
©nee believed. The inspired preachers were confident, and 
could speak with all authority. It is doubled whether any 
uninspired man can have the same degree of confidence with 
them, or upon the same ground. Still I grant that a believer 
or preacher of our time may be persuaded of the truth/row 
scripture, and by a spiritual understanding of scripture, so 
that all doubt may be excluded, and he may be willing to ven- 
ture his soul forever on the truth of the doctrines he believes. 
But much depends on the manner of arriving at our confi- 
dence. These arrive at certainty hi a short time, without ex- 
amination or inquiry. They are peculiarly averse to in- 
quiry. God has revealed a thing to them ; or they have re- 
ceived it from another person, to whom it was revealed ; and 
they know it is true. It is a sin in them to doubt it ; yea, he 
that doubteth is damned. What need then of examining the 
evidence of the revelation ? What need, or what room, is 
there for examining the scriptures, to see whether 3 1 agrees 
with them ? This, it is believed, is seldom done. In general 
they take it for granted, or rather evident beyond all dis- 
pute, that what they feel, or see, or bear, is from the Spirit 
of God ; and therefore it needs not inquiry, and bids defi- 
ance to doubt. They seem to have little or no fear of decep- 
tion ; manifest little dread of the devices of satan ; and I fear 
hzrQ forgotten the assertion of Jehovah, M the heart is de* 



146 



ceiUul above ail things, and desperately wicked. 55 It is sure- 
ly ihe dictate of wisdom, infinite zvisdom, u be not confident. 
even in a plain way ; M and again, " believe not every spir- 
it, but try the spirits, whether they be of God ; because many 
false prophets are gone outinto the world." 

The result of our examination in this chapter is this : 
Modern revelations are not predicted in scripture, (except as 
delusions ;) totally want the evidence of miracles ; do not 
agree with the scriptures ; do not harmonize with each oth- 
er ; do not establish them who believe them, but suffer them 
to wander perpetually; and gain credit principally with 
those who are credulous, confident, and impatient of inquiry, 
and fond of the marvellous. In view of these things, I am 
persuaded there is no light in them, and turn to the law and 
the testimony. 

CHAP. VIII. 

THE STATE OF THE HEATHEN EVINCES, THAT INSPIRATION DOES 
NOT WITH THEM SUPPLY THE WANT OF THE SCRIPTURES. 

It will be recollected that the sentiment I oppose is, that 
revelation or inspiration is universal, with, or without, the bi- 
ble : writers assert that many who have no external mean3 
are savingly enlightened ; and that we have already seen, 
the passages of scripture on which they rely, and which re- 
late to the heathen, do not prove the assumption. If it be 
farther proved that the heathen, who have not heard of 
Christ from the bible, are " in darkness even until now," it 
will serve still more clearly to show that revelation has ceas- 
ed. For, not only does the sentiment in question extend the 
favor to the heathen ; but reason would judge, that if inspi- 
ration be continued, it would be granted to them who have 
not the revelation previously given. This part of the subject 
is so distinct from others, it was necessary to reserve it for a 
separate chapter I shall state and answer a few inquiries. 

i. What light do the heathen possess, as the subject is stat- 
N 



148 



ed in the scriptures? The Apostle comes directly to thic 
point in his first and second chapters to the Romans. It will 
therefore be sufficient to quote those passages, and comment 
upon them, remembering that other scriptures coincide with 
these. 1. 19 — 23. " Because that which may be known of 
God is manifest in them ; for God hath showed it unto therru 
For the invisible things of him from, the creation of the world 
are clearly seen, being understood by the things that arc 
made, even his eternal power and Godhead ; so that they 
are without excuse : because that, when they knew God, 
they glorified him not as God, neither were thankful ; but be- 
came vain in their imaginations, and their foolish heart was 
darkened. Professing themselves to be wise, they became 
fools ; and changed the glory of the uncorruptible God into 
an image made l.ke to corruptible man, and to birds, and four- 
footed beasts, and creeping things. 55 2. 12, 14, 15. " For as 
many as have sinned without law, shall also perish without 
law. For when the Gentiles, which have not the law, do by 
nature the things contained in the law, these, having not the 
law, are a law unto themselves ; which show the work of the 
law written in their hearts, their consciences also bearing 
witness, and their thoughts the mean while accusing, or else 
excusing one another."- — -From this account it appears, that 
the heathen or Gentiles have not the law or revelation., whieh 
the Jews had ; that they have reason or understanding ; and 
that the existence and natural perfections of God are mani- 
fested in bis works, so that they might discover them without 
revelation : that they have a conscience and a moral sense ? 
which, with their reason, assure them they ought to love,wor- 
ship,and serve their Maker. It appears moreover that they 
had not conducted according to this knowledge ; but their 
mind becoming blind, their conscience defiled, and their heart 
debased and corrupt, they had lost the knowledge of the true 
God, and universally worshipped idols. The Apostle shows 
that they were verily guilty, yea without excuse ; and hav- 
ing sinned, would perish ; but would not suffer so great a 



gree of punishment as those who had sinned against the great- 
er light of revelation. 

Here is not however one word about a revelation of Jesus 
Christ, or a way of pardon and salvation by a Redeemer. It 
is a principle with our opponents that, " if the heathen have 
not light sufficient for salvation, then they have not sufficient 
for condemnation." This is the same as to say, the govern- 
ment would be just in condemning criminals according to 
knozvn laws, unless they had informed every criminal in the 
country how he might be pardoned : or, a child has not 
knowledge, sufficient to condemn him for disobedience to his 
parents, unless he also know how, in every case, he may re- 
gain their favor. Or in other words, there is nothing crim- 
inal in rebelling against God, unless we know that he will 
forgive. But according to scripture, all rational creatures, 
who have any knowledge of God, are guilty and deserve to 
be condemned forever, if they rebel against him. It was 
mere mercy, which gave God's eternal Son to die for a lost 
world. It was mere mercy which gave the gospel to the 
Jews, and to us. It will be mere mercy, which mil give 
the gospel to those who are now in darkness. God might 
have ie ft us all under condemnation, without proriding a ran- 
som ; and without making it known to us, after it was paid ; 
and still he would have been just and glorious. It is not so 
much our object to0ndicate God's dealings with the heathen, 
as to ascertain facts, Thus much however it seemed proper 
to say, because many appear to think that, if the heathen do 
not know the way of life, God is unjust. We have, I think, 
ascertained the/acf ; that they have only the knowledge 
which reason can acquire from viewing the things lhat are 
made ; but no knowledge of that only name given under hea- 
ven among men, by which we must be saved. 

2, We inquire, What are the statements in scripture con- 
cerning the character, state and necessities of the heathen/ 
They are described as being immoral, wicked, and dead in 
trespasses and sins : thb is ihetr ntorcil character', as hia 



148 

state of ruin and condemnation : as being in perishing need of 
the gospel of salvation ; and the hearing and reading of the 
gospel is the only means pointed out by which they will be, 
or can be, enlightened and saved. The Apostle gives a 
most awful account of their moral corruption and degradation 
in the concluding part of the 1st chap, to the Romans; to 
which the reader is referred. In his judgment they were 
sunk to the lowest grade of pollution and iniquity. As to 
their ruin ; it is very apparent that such sinners must be nigh 
unto destruction ; and the Apostle abundantly " proved, 
that both Jews and Gentiles were all under sin ; children of 
wrath ; under condemnation,' 3 from which none but Christ 
can deliver them. And how does he deliver them ? Can 
they call on him, in whom they have not believed ? Can 
they believe on him, of whom they have not heard? And 
can they hear without a preacher? If the gospel be not ne- 
cessary to enlighten the Gentiles, why did Christ command 
l.is servants to go into all the world, and preach the gospel to 
every creature ? Every part of the scripture shows that such 
are the character and wants of the heathen in oil ages after 
the calling of Abraham. t£ Salvation was of the Jews.'" 
Some were united with them, out of other nations ; and oth- 
ers still received more or less distinct knowledge of the truth 
by intercourse with them. But all other nations worshipped 
idols, bowed down to them, and served them. Addressing 
Israd, God says, Isa. 60, 2, kc. " Behold, the darkness 
shall cover the earth, and gross darkness the people : but the 
Lord shall arise upon thee, and his glory shall be seen upon 
ihiev" Then follows a prediction of the future conversion 
of the Gentiles ; but how is it done ? " And the Gentiles 
shall come to thy light, and kings to the brightness of % ris- 
ing. Lift up thine eyes round about and see ; all they gather 
themselves together, they come to thee" Again Mic. 4, 2. 
" And many nations shall come and say> come, and let us go 
up to the mountain of the Lord, and to the house of the God of 
Jacob ; and he will teach us of his ways, and we will walk 



ill his paths ; lor the law shall go forth of Z ion, and the wora* 
of the Lord, from Jerusalem The gospel, sent by the church, 
or those who have already enjoyed it, is to be the means of 
saving the nations , and not revelations made to them, and 
light springing up among themselves. The word of the Lord 
is to run, and have free course, and be glorified. When the 
fields are ripe, the Lord will send forth labourers into the 
harvest. 

3. What do facts evince concerning the condition and ne- 
cessities ot the heathen ? Passing by former ages, we shall 
come to the present ; only remarking, that both sacred and 
profane history ; the declarations of God, and the observa- 
tions of men ; concur in representing people, who are desti- 
tute of the oracles of God, precisely in the same state in 
which we now find them. And the reports of voyagers, 
travellers, residents in heathen lands, traders and missiona- 
ries, all substantially agree. If there are exceptions, they 
are those persons who have made but a slight observation, or 
those who are heathenish in their religious views and feelings, 
and have an interest in disguising the truth. But these ex- 
ceptions are few ; and the facts which even such men disclose,, 
do, in the light of reason and scripture, strongly confirm the 
united testimony of all others. And what is the substance of 
that testimony ? That the heathen every where are grossly 
immoral and debased : that in every nation, either stealing, 
or lying, or uncleanness, or murder in cases of convenience^ 
or some other abomination, or several or all of them togeth- 
er, prevail and abound. It will be said, vice and immorali- 
ty prevail in Christian lands. They do : and far greater is 
the guilt of the transgressors. But here, they prevail par- 
iially ; there universally : here, iniquity must hide its head ; 
there, men declare their sin as Sodom, and hide it not, but 
glory in their shame : here, vice is reprobated by the public 
opinion ; there, it is allowed and applauded: here, the con- 
sciences of the wicked sometimes disturb and restrain them : 
ikere, conscience approves their evil deeds : here, the natu- 
N2 - 



WO; 

rai and social affections have vast influence in regulating f&g 
lives even of the impenitent ; there, our fellow men are u with- 
out natural affection, implacable, unmerciful" : here, even a 
vicious sinner is sometimes converted from the error of his 
ways; there, he uniformly increases unto more ungodliness, 
•ill he dies without hope. 

What is reported to us concerning their religion ? Irs 
general they are idolaters j worshipping idols of wood and 
of stone, engraven by art, and man's device Others wor- 
ship the sun, or the host of heaven, or living creatures on the 
earth, or some part of the vegetable creation. Others again 
adore invisible but imaginary deities; as unlike the true 
God as darkness is to light. Others have some notion of a great 
Spirit ; but they think him altogether such an one as them- 
selves. With this last opinion is often united the idea of a bad 
spirit ; and he is their principal deity. Secure of the favor of 
the good, they worship the evil spirit, to avert his anger, and 
secure his friendship. Thus they have loids many and gods 
many ; but Him, who made the heavens and the earth ; in 
whose hands their breath island whose are all their ways ;\ 
Him they neither know nor glorify. All who have any re- 
ligion, worship false gods ; violating the first dictate of rea- 
son, and the first command of God ; of that God who will 
not give his glory. 'to another, neither his praise to graven im- 
ages. But does not idolatry prevail in Christian nations ? 
We answer, no. The actual worship of images and false 
gods is banished from protectant countries, by the light of 
the gospel. It is an iniquity too gross to be practised in one 
instance. Well. do we know that the love of the world is 
idolatry ; that it abounds in countries enlightened by the 
gospel ; and that the guilt of him, who here loves and serves 
the creatu^ rather than the Creator, is immense,and his con- 
demnation will be dreadful. Bui who, in a gospel land, is 
ever seen bowing down to the stock of a tree, or worshipping 
a god which his own hands have made ? 

Let us farther consider the. nature of heathen religion. I& 



tot 

mrcuses and even sanctions their gross immoralities. They cfo 
not worship God in the beauty of holiness ; " the characters 
of the Hindoo religion are obscenity and blood" It promises 
heaven to the widow who devotes her life on the funeral pile 
of her husband ; and to thPparent who is devout enough to 
plunge his child in the flood of the Ganges. Almost all na- 
tions present sacrifices and offerings to their gods : but " they 
sacrifice to devils and not to Go «L" And yet these are the 
sacrifices that are to take away sin, instead of that of the 
Lamb of God . 

What is reported to us of the religious knowledge of the hea- 
then ? From the fact that they live in the habitual practice 
of such deeds of darkness, we should \n[ev that the light which 
is in them is darkness. And such is the account we receive. 
They are not all ignorant of letters ; in several countries 
there are many learned men : and they are all wise to do 
evil. But it is lite rally and universally true, that " to do 
good, they have no knowledge." They have no correct views 
of God, of his law, of moral obligation, of the duties of life, of. 
a future retribution, and an eternal state. Most of ail, they 
know not Jesus Christ, whom God hath sent, whom to know 
is the only way of eternal life. A certain evidence of their 
ignorance is (his : when Missionaries do go, and instruct 
them, the subject is altogether new to them. If they were 
taught by the Spirit, without the word, they would know 
something of Christ and salvation. But they are ignor- 
ant both of his name and work, and every thing relating 
to his salvation. A single instance of a heathen's having 
known the gospel before he learnt it from reading or hearing, 
cannot be produced from all the Missionary accounts which 
are before the public. 

No, the heathen are not enlightened without means. Theirs 
is " a land of darkness, as darkness itself, and of the shadow 
of death, without any order, and where the light is as dark- 
ness." It is, like the primitive chaos, " without form, and 
^cid, and darkness is on the face of the deep." God has not 



titer® said, Let there be light : nor does the Spirit of the Lord 
move upon the face of the waters. Yet it is given for a pos- 
session to Immanuel. He will soon assert his right, enlighten 
all the earth, and bring all nations into his fold. He will 
send forth his word, and his serMnts* to prepare the way be- 
fore him. Already is the work begun, Who, that loves 
Christ, or his brethren of the human family, can forbear to 
pray, Thy kingdom come ; or to aid in this glorious and ben- 
eficent work ? Those among us who pretend to revelations 
are frequently indifferent to missions, and sometimes oppose 
them. May the Lord forgive them that sin. If they shall 
be convinced the heathen are perishing for lack of vision, 
they may be willing to send them the gospel. And possibly 
if they shall see evidence that the heathen are not taught by 
fbe Spirit, they may begin to doubt their, own inspiration also 

CHAP. IX. 

CONCLUSION. 

Now of the things we have written^ this is the sum 
The Bible is the word of God ; a full and sufficient guide 
to eternal life. It is proved by evidence, which shines with 
increasing lustre, the more closely it is examined, and the 
more violently it is assailed by enemies. All modern preten- 
sions, tried by the same rules which we apply to the scrip. 
lures, Jail to produce a single mark of the hand of God. We 
therefore conclude they are neither more nor less than the 
strong delusions which the scriptures forewarned us to expect 
in the present period. The fact is too solemn and momen- 
tous to be passed over here, that there is a striking resemblance 
between those revelations, and those which the Prophets and 
Inspired men among the Jews so vehemently reproved in the 
name of Jehovah. Jer. 14. 14. " Then the Lord said unto 
me, the prophets phophesy lies in my name ; I sent them 
sot, neither have I commanded them, neither spake unto 
tfeem ..: they prophesy unto you a false vision and divination^ 



153 



and a thing of nought , and the deceit oj their heart." Jer. 2S, 
14 Hearken not unto the words of the prophets that prophesy 
unto you ; they make you vain ; they speak a vision of their 
own heart, and not out of the mouth of the Lord. — 1 have not 
sent these prophets, yet they ran \ I have not spoken unto* 
them, yet they prophesied.— I have heard what the prophets 
sad that prophesy lies in my name, saying, J have dreamed, 
I have dreamed, — The prophet (i. e. the false) that hath a 
dream, let him tell a dream ; and he that hath my word, let 
him speak my word faithfully ; what is the chaff to the v\heat ? 
saith the Lord. Ezekiel 13. " Say unto them that prophe- 
sy out of their own hearts, Hear ye the word of the Lord. 
Thus saith the Lord God, Woe unto the foolish prophets, 
that follow their own spirit , and have seen nothing. If, there- 
fore, satan is still lying in wait to deceive in this vvay,we have 
great need to observe the warning voice of Christ, saying, 
t4 Beware of false prophets." — And when any one is tempt- 
ed to believe he is moved by the holy Ghost, or has a reve- 
lation, requiring him to go beyond the word of the Lord, as 
contained in scripture, to say /ess or more ; he would do well 
to hearken to the counsel of Agur, 6k Every word of God 
is pure : He is a shield unto them that put their trust in him. 
Add thou not unto his words, lest he reprove thee, and thou 
be found a liar." 

If these things are so, then it is important that all who be- 
lieve their own inspiration or that of others, should seriously ex- 
amine the subject. If my little work should be favored with 
a reading from any such persons ; I would entreat them, be- 
fore I close, to suffer the word of exhortation, advice, and sol- 
emn but affectionate warning. If you have found any thirg 
reproachful in these pages ; forgive it, for Christ's sake. If 
you have found me dealing in confident unsupported asser- 
tions ; let them pass for nothing. If you have found any clear 
and faithful exhibition of facts, let them be duly weighed. If 
you find any solid reasoning ; remember that God has given 
reason to you, as well as to me. and for the purpose of being 



154 



iiSed in its proper place/ If you find arguments fairly sup- ' 
ported from the bible ; receive that portion, not as the word 
©f man, but as it is in truth, the word of the living God. If a!) 
I have said has convinced you of error ; for your own sake, 
for the truth's sake, and for Christ's sake, be entreated hon- 
estly and total hj to renounce it.' Fear not to renounce what 
you have long firmly believed, if you do see that it will not 
bear the test of God's word. To be established and unwa- 
vering in the truth, Is desirable ; but it is both safe and hon- 
orable to change from error to truth; to turn our feet from un- 
certain and dangerous ways, that they may be established 
on a Rock. If you find something here to shake your 
confidence in a," degree, but not sufficient to convince you 
of the necessity of renouncing your revelations entirely ; still 
be entreated to examine the subject again and again. Is not 
the question too momentous, to be left undecided ; or to be 
decided hastily ? Is it not evident, that fit be a delusion to 
follow every spirit, it may prove fatal (o j T our soul? Give 
yourself therefore no rest till you have, by fervent prayer, 
by careful perusal of the blessed book, ascertained whether 
that is your only guide, or whether you can indeed place 
equal confidence in the imaginations of men. And may the 
illuminating and sanctifying grace of the Spirit throw divine 
light on your mind, and over the pages of sacred writ. May 
you be established in the truth of God, whether / have found 
it or not, and be made wise to eternal life. 

If such dangerous delusions prevail, then have zve cause to 
'prize, believe, and obey the bible. It is indeed incalculably 
precious ; and to me it never appears more so, than when I 
reflect on the stfong delusions which would usurp its place, 
and subvert its precepts, doctrines, and functions. At all 
times it is " a lamp unto our feet, and a light unto our path " 
But doubly valuable, when satan, transformed into an angel- 
of light, would delude our feet to stumble on the dark mouo> 
*ains. Therefore, 



IM 

f**+ Should all the forms that men devise^ 
Assault my faith with treacherous art ; 
I'll call them vanity and lies, 

And bind the gospel to my heart." 

This guide will never deceive us. " Still the bible every- 
where assures us it cannoc save us, unless we obey from the 
heart the form of doctrine there delivered us. And if they 
are in danger of perishing, who turn away from the truth, and 
are turned unto fables; not less is the danger of such as hold 
the truth in unrighteousness ; who believe the bible, and give 
it due honor, as their only guide ; but do not the things it 
says. 

If dejusions abound in the world, I cannot here forbear to 
sound the trumpet of alarm ; and warn all who are in danger 9 
against the influence of error. And who is secure against 
danger, when satan comes with such lying wonders, and de- 
ceiveableness of unrighteousness ? Especially are children 
and youth exposed. And all who have children to leave be- 
hind them in this ensnaring world ; and all who have hearts 
to feel for the multitude who are coming on the stage, ignor- 
ant of what is before them, are called upon to train them up in 
the way in which the}' should go. If you would not see 
them falling into destruction, even with a strong persuasion 
that they are in the way to life, then warn them of their dan- 
ger, and show them what the way of life is. Make them 
familiarly acquainted with the bible : with its evidences y its 
authority, and its sacred contents. Fear not the charge of 
book-religion and formality It is true, knowledge cannot 
save them without grace ; therefore y r ou should give your- 
selves, your children, or your God, no rest, till Christ be 
formed in their heart, and they give evidence that they are 
the sheep of his pasture. But the knowledge of bible truth 
is the appointed means of their conversion. <6 That the soul 
be without knowledge, it is not good." Let the rising gen- 
eration, like Timothy, from their very childhood "know 
the holy scriptures, which are able to make them wise unto 
Ovation, through faith which is in Christ Jesus," It is 



160 



be feared, that while many will come from the east, 
and the west, and the north, and the sou lb, to sit down 
in the kingdom of heaven ; the children -of the kingdom wil! 
be cast out; that our children, the next generation in this 
country, will be a generation of infidels ; and the next suc- 
ceeding, a generation of atheists. And what will the spirit 8 
of our fathers say to this ? How will they reproach us for 
suffering the seed of the pilgrims to become despise rs of the 
bible, and aliens from the commonwealth of Israel. And it 
is my settled conviction that this will be the lamentable case 
with many sections at least of our favored land, unless the at- 
tention of men be called back to God's holy book ; and un- 
less far greater exertions, more systematic, prayerful and per" 
severing, are soon made, to guide the hearts and feet of our 
youth into the ways of peace. 

I do not despair of the bib'e cause : I do not doubt its final 
triumph. Truth is great ; and will prevail. And these ve- 
ry delusions, which we lament or anticipate, are among the 
signs that the set time to favor Zion is near. — Satan comes in 
great wrath, knowing his time is short. Still it is painful to 
think of the multitude who may first stumble at the word, be- 
ing disobedient, and fall, and perish. How consoling, yet 
how awful are the words of God to Daniel — " Many shall be 
purified, and made white, and tried ; but the wicked shall do 
wickedly : and none of the wicked shall understand ; but the 
wise shall understand." Surely it is a time lor inquiring with 
unutterable anxiety for each other, and especially for our- 
selves, " wfio is on tie Lord's side ? Who ? Who will come 
up to the help of the Lord against the mighty O, that we 
may have grace suitable to the day in which we live ; on the 
one hand, a day of darkness, and gloominess, and fearful an- 
ticipations ; on the other of unequalled light, and mercy, and 
joy. May we have grace to avoid (he dangers, to fulfil the 
duties, and participate in the triumphs, of this eventful day. 

Errata. — Title page, for added, read prefixed. Introduction, for 
subjoin, read prefix, Page 34, bottom line, for describe, read as- 
cribe* 



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